450 THE MOUNTAIN CHANT. 
occur, and perhaps in each instance merit special study. Again, black 
represents the male and blue the female. 
172. The THIRD PICTURE commemorates the visit of Dsilyit Neyani 
to (hagd*-behogan, or “Lodge of Dew” (paragraph 56). To indicate 
the great height of the Bitsés-ninéz the figures are twice the length of 
any in the other pictures, except the rainbows, and each is clothed in 
four garments, one above the other, for no one garment, they say, can 
be made long enough to cover such giant forms. Their heads all point 
to the east, instead of pointing in different directions, as in the other 
pictures. The Navajo relate, as already told (paragraph 56), that this 
is in obedience to a divine mandate; but probably there is a more 
practical reason, which is this: if they had the cruciform arrangement 
there would not be room on the floor of the lodge for the figures and 
at the same time for the shaman, assistants, and spectators. Economy 
of space is essential; but, although drawn nearly parallel to one 
another, the proper order of the cardinal points is not lost sight of. The 
form immediately north of the center of the picture is done first, in 
white, and represents the east. That immediately next to it on the 
south comes second in order, is painted in blue, and represents the 
south. The one next below that is in yellow, and depicts the goddess 
who stood in the west of the House of Dew-Drops. The figure in the 
extreme north is drawn last of all, in black, and belongs to the north. 
As I have stated before, these bodies are first made naked and after- 
wards clothed. The exposed chests, arms, and thighs display the colors 
of which the entire bodies were originally composed. The gldi (weasel, 
Putorius) is sacred to these goddesses. Two of these creatures are 
shown in the east, guarding the entrance to the lodge. The append- 
ages at the sides of the heads of the goddesses represent the gloi-bitea, 
or headdresses of gloi skins of different colors which these mythic per- 
sonages are said to wear. Each one bears attached to her right hand 
a rattle and a charm, or plume stick, such as the gods in the second 
picture carry ; but, instead of the basket shown before, we see a con- 
ventionalized representation of a branch of choke cherry in blossom ; 
this consists of five diverging stems in blue, five roots, and five eruci- 
form blossoms in white. The choke cherry is a sacred tree, a mountain 
plant; its wood is used in making certain sacrificial plume sticks and 
certain implements of the dance; it is often mentioned in the songs of 
this particular rite. Some other adjuncts of this picture—the red robes 
embroidered with sunbeams, the arms and legs clothed with clouds and 
lightning, the pendants from the arms, the blue and red armlets, 
bracelets, and garters—have already been described when speaking of 
the second picture. The object in the left hand is a wand of spruce. 
173. The rainbow which incloses the picture on three sides is not the 
anthropomorphic rainbow. It has no head, neck, arms, or lower ex- 
tremities. Five white eagle plumes adorn its southeastern extremity. 
Five tail plumes of some blue bid decorate the beud in the southwest. 
