_From Copyright Photograph 1907 by E.S. Curtis_
From the first there was promise of a battle to the end between Goshonne
and Das Lan. Goshonne well knew that if the new cult gained a firm footing
he would lose his influence and at best be but a mediocre medicine-man.
Das Lan, on the other hand, knew that he must break the power of such a
man as Goshonne, if he was to assume the leadership. Goshonne scoffed and
scorned, and would have none of the new belief. Still, he was an Indian,
and the prophecies of his rival gradually filled him with superstitious
fear, while his followers were either deserting him openly or were
secretly joining the ranks of the enemy. Death was predicted for the
members of Goshonne's own family, and well could Das Lan make such
prophecies, for Goshonne's two brothers were already stricken with
tuberculosis. First one died, then the other. Das Lan could now point to
him and say, "That is what Kuterastan does to those who do not believe!"
It was thus that Goshonne's power finally was broken and Das Lan became a
seer.
Sacred pollen, _hadintin_, is used in all ceremonies, particularly in
those designed for healing. The principal source of _hadintin_ is the
tule, but much of it comes from the pinon. For prayers invoking an
abundance of corn, pollen is mixed with cornmeal. Not only do the
medicine-men use this powder, but each individual carries a small quantity
of it in a deerskin pouch somewhere about his person. In the pollen may be
small medicine trinkets--sometimes consisting of a few shell beads from
prehistoric ruins--and there is scarcely a person, old or young, who does
not have a small section of the candle cactus fastened somewhere about his
clothing.
When childbirth approaches, the medicine-men are always summoned. Nothing
can give a better idea of the medicine rites on such an occasion, and of
the use of sacred pollen, than a description of a maternity belt procured
by the writer and here illustrated. So far as can be learned, this belt is
very old, so old that its painted symbolic figures have been three times
renewed. Belts of this kind are very rare, and are hired whenever their
use is required. The owner of this particular belt, a widow, did not care
to dispose of it; as she expressed it, "it is like a husband": the
remuneration from granting its use was sufficient to support her.
The belt is made from skin of the mountain lion, the black-tail deer, the
white-tail deer, and the antelope--animals which give birth to their young
without trouble. Medicine-men are called in to pray to the spirits of
these animals when a woman approaching confinement puts on the belt. It is
worn for a day or so only, but constantly during the critical period, not
being removed until after the child is born. Prayers are made, first by a
mother or father for their daughter, then by a medicine-man, and lastly by
the patient to the gods and elements depicted on the belt. These figures
are all connected with lightning lines. The first one to the left is
Stenatlihan; on the same portion is the Snake Girl, Klishcho Nali{~COMBINING BREVE~}n; the
next is Naye{~COMBINING BREVE~}nezgani, the third Tubadzischi{~COMBINING BREVE~}ni, and the last Yolkai
Nali{~COMBINING BREVE~}n. The sharp points around the circular abodes of the two goddesses
represent barricades for protection. At the real homes of these deities,
none can pass through these barriers.
Each of the gods from left to right is prayed to successively, and
_hadintin_ is sprinkled around them afterward. Stenatlihan is the first to
be addressed by the prospective mother:
"We are your children. When you gave birth to your children, it caused you
no trouble. Make me like yourself, that my child, soon to be born, may
come into this world easily and quickly, without pain to me."
Next the Snake Girl is prayed to:
"Kli{~COMBINING BREVE~}shcho Nali{~COMBINING BREVE~}n, you came into this life with ease. Do what you can for
me now, that my child may come in like manner."
Then to Naye{~COMBINING BREVE~}nezgani:
"Help my babe, soon to be born, to come as you did--quickly, easily, and
without pain."
The belt in Naye{~COMBINING BREVE~}nezgani's left hand represents the one worn by his
mother, Stenatlihan, when he was born. There was a time when skirts, too,
having the same magic power the belt is supposed to possess, were worn by
women at childbirth. One such is shown in the hand of Tubadzischi{~COMBINING BREVE~}ni, next
pictured, to whom the woman addresses a prayer much the same as the last.
The skirt also is the one worn by Stenatlihan when the two brothers were
born.
[Illustration: Medicine Cap and Fetish - Apache]