The First Mountain Spirit Ceremony, Chiricahua Apache Text excerpted from Chiricahua Apache Texts, with Ethnological Notes |
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19. The First Mountain Spirit Ceremony as told by Sam
Kenoi
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 | The First Mountain Spirit Ceremony, Chiricahua Apache Text |  |
19. The First Mountain Spirit Ceremony as told by Sam Kenoi
Long ago, when everything was new, there were many Indians.
'Iłk'idáͅ, 'ándeenaagoghádáͅ, ndé łáͅná'a.
Gáͅhé hooghéí doohádáͅ'iyáayégósiͅdaná'a.
nDé dáhóołe'é yégósiͅná'ań 'aaee ndéłáͅíghe'é naagháná ndah doobédaagojísiͅdaná'a.
No one at that time knew anything about those who are called Mountain Spirits[1]
Only one man who knew about them lived among the many people but they did not know about him.
1. 'ándeenaagoghádáͅ 'when everything was new'. 'ándee 'it is new, recent' [see linguistic note to Chiricahua text 1.18, §3]; naagoghá 'a place or time moves about, exists' [see linguistic note to Chiricahua text 1.8, §1]; -dáͅ 'at that time'.
2. Gáͅhé 'Mountain Spirits' [see the ethnological note 1 to linked to the English translation of this story, listed as Ethnological note 19.1].
3. doohádáͅ'iyáayégósiͅdaná'a 'no one at that time knew anything about them'. há- 'whatever', - dáͅ 'at that time'; 'iyáa 'someone'; yégósiͅ 3rd person of 0é-go-ni- ...-ł-ziͅ, 'to have knowledge of, to know about' [imp. neut. intr.; é- 'about'; go-ni- ?]. Cf. 0é-go-ni-...-ziͅ, 'there is knowledge of and ni-...-ziͅ, 'to know, think, feel'.
4. dáhóołe'é 'only one'. Cf. dáłee'é 'one, just one'.
5. ndéłáͅíghe'é 'among the many Indians'[also 'among the many People'--MEC]. ndé 'Indians'[also 'People'--MEC]; łáͅ 'many'; -ghe' 'inside, among'. -é is probably the relative -í assimilated to the preceding vowel.
////The Mountain Spirits are a race of supernaturals who dwell within the interiors of many mountains, according to Chiricahua Apache belief. There they are said to live and conduct their affairs much as the Apache used to do in aboriginal times. The Mountain Spirits conduct a dance and ceremony in which some of their men are masked and appear with their bodies painted in various patterns. Occasionally an Apache is fortunate enough to have a supernatural experience with the Mountain Spirits of a particular mountain, to witness the performances of these masked supernaturals, and to be instructed in the songs, designs, and prayers which belong to the rite. After this Apache returns to the world outside, and to his own people, he masks and paints Apache men in imitation of the supernaturals he has seen, and sends them out to dance at times of widespread sickness or impending disaster. This procedure or rite is expected to establish rapport between the shaman and the original supernaturals from whom he gained his power, and to enlist the aid of the Mountain Spirits in the emergency which confronts the encampment.
////Formerly, as this text and others which follow indicate, the real Mountain Spirits sometimes came out upon this world in person to punish those who have profaned their rite or to succor Apache in need of their assistance. Now it is said that only those appear who are "made" or dressed in imitation of the true Mountain Spirits. These Apache masked dancers, however, are called gáͅhé, just as are the masked supernaturals of the mountains. [See also Ethnological note to Chircahua text 40, note 1 and following.]
Then that man who knew about the Mountain Spirits talked to them:
'Ákoo 'áń ndéń Gáͅhé yégósiͅń goch'iͅiͅyádaałtiná'a.
1. doohádáͅdaah'íͅdaí 'that which you have never seen before'. hádáͅ 'at whatever time' [cf. note 19:1, §3]. daah'íͅ, 2nd person distrib. of 'íͅ, 'to see' [prog. neut. tr.].
2. 'aaee daanahká you go there'. 'aa- there' plus -ee at'. daanahká , 2nd person distrib. of ni-...[ni- perf.]-ká several go, several come' [act. intr.; ni- completive]. It should be pointed out that the ni- completive prefix gives no indication of direction; it denotes simply that the action is approaching a definite end. Therefore this verb would better be translated 'several move completively [to or from] an end'. Such verbs, it is clear, must be preceded by words denoting the end. In this case, that word is aaee.
Then the people spoke thus:
'Ákoo ndéí ádaajindíná'a:
'Iłch'iͅiͅyádaajiłtiná'a:
They talked to one another:
1. dá'ákanzhóͅ 'it is well'. dá'áka > dá'ákaa the final vowel being shortened before -n- plus consonant. "dá- 'just, exactly' plus 'ákaa 'there, that [time], that [manner]'. nzhóͅ 'it is good'.
2. dánánałázhiͅ 'every last one of you'. 2nd person dual of dá-ná-ni-...-ł-'á. 'to have a line [of people] extended to include everyone' [neut. tr.; ni- perf.?]. Cf. dá-ni-...- ł-á with essentially the same meaning and with the same conjugation. -ł-á 'to have a rigid object extending' [neut. tr.].
Then this man, he who knew about the Mountain Spirits [and] was going to make them for them, again talked to them.
Nágo 'ádíń ndéń Gáͅhé yégóiͅgo Gáͅhé ká'ádaagoláń. goch'iͅiͅyánáádaałtiná'a.
'Ádaagoołndíná'a:
He spoke thus to them:
1. shik'ishókéne, shílaͅgókéne 'my brothers, my sisters'. -k'ish 'sibling of same sex'; -laͅ 'sibling of opposite sex' [requires a high tone on its prefixes]. -hókéne an unanalyzable plural enclitic.
2. dziłí bit'ahyá 'at the foot of the mountain'. Literally: 'at the fold of the mountain'. dził 'mountain'; -t'ah 'pocket, fold'.
3. naht'ékéneí 'your relatives'. -t'éké 'relatives'; -ne 'people of such and such a group'.
4. k'edaa'ishchíí 'those which I am going to decorate'. 1st person imp. of k'e-daa-i- ...[si- perf.]-ł-chíí to put several designs on' [k'e- on'; daa-i- distrib. plus indef. obj. referring to designs]. Cf. k'e-i-...[si- perf.]-ł-chíí to put a design on' and k'e-i- ...[si- perf.]-ł-chíí a design is put on' [here 'i- functions as subject].
5. dooyáadahígháda no one is to come'. yáada someone, anyone'. híghá, 3rd person imp. of ni-...[ni- perf.]-yá one person comes, one person goes' [act. intr.; ni- completive, see note 9.2, §2].
6. bízhiií doobeeháshída 'do not call them by their names'. -zhii 'name' [requires high toned prefixes]. bee- 'by means of' plus 2nd person dual imp. of hó-...[hi- perf.]- zhí 'to call by name' [act. tr.].
7. łáͅndá góghéyá hadaadziihálí 'it is dangerous [for] anyone to speak so'. łáͅndá 'anyone'; góghé 'there is danger' [imp. neut. intr. with place subject and ni- adj.]; -yá pp.; hadaadzii 3rd person distrib. imp. of ha-|...[hi- perf.]-d-dzii 'to speak' [act. intr.; ha-| ?]. hálí a particle or enclitic denoting uncertainty.
8. gołnééjíͅgo 'at twilight'. perf. of goł-ni-|...[? perf.]-jíͅ 'to become dark, twilight falls' [act. intr.]. goł- is presumably the place pronoun plus -ł 'with, accompanying'. ni-| ?.
9. godinashiͅ 'treat them with respect'. 2nd person dual with 3a object of di-ni-...-ł- ziͅ, 'to treat with respect, to regard as sacred' [neut. tr.; imp. or ni- perf. ?]. di- ?; cf. ni- ...-ziͅ 'to think, feel'.
Formerly, the masked dancers were not "made" within the encampment, but had to be painted in an enclosure constructed in the mountains. From there they would march down the slope in single file, sometimes carrying firebrands.
This rule has been greatly relaxed, but is still somewhat in force. Informants claim that it used to be strictly maintained.
The people are advised, at the entrance of the masked dancers, to lower their eyes and pray.
In a good way, in exactly that way, he had made it known to them.
Gózhóͅgo, ha'yá dásí'ágót'éyá, beegoch'adaagojiischíͅná'a.
'Áń ndéń Gáͅhé 'ágoláń yeekaadaohndiiná'a.
That man who was to make the Mountain Spirits advised them [well].
beegoch'adaagojiischíͅná'a 'he made it known to them'. bee- 'by means of it'; 'it' referring to the two preceding phrases: 'in a good way' and 'in exactly the right way'. Note that the final verb of this passage is preceded by yee- 'by means of it' and that it' here also refers back to these phrases. goch'adaagojiischíͅ, 3a person perf. With distrib. Place obj. of 0-ch'a-|...[si- perf.]ochíí 'to make known to' [act.tr.]. See linguistic note to Chiricahua text 16.5, §2.
Now then, making use of some of those people who were with him, he made the Mountain Spirits.
Nágo k'adi, dá'áí biłndéjílíͅí łi' chidaajoos'iͅiͅgo, Gáͅhé 'ájílaaná'a.
'Aandahyá, dziłí bit'ahyá, dooháshíͅ'áháánédaya, Gáͅhé bánáá'jineesndilná'a.
'Ákaa Gáͅhé k'e'jiłchíná'a.
Far away, at the foot of the mountain, where no one was near, he made a brush corral for the Mountain Spirits.
There he decorated the Mountain Spirits.
1. biłndéjílíͅí 'those people who were with him' bił- 'with him'; nn é 'people'; 3a person of ni-...'líͅ 'to be' [imp. Neut. Intr.].
2. chidaajoos'iͅiͅgo 3a person perf. with 3rd person distrib. Obj. ot chi-ho-|...[si- perf.]-ł-'íͅ to make use of' [act. Tr.]. The theme alone: 'to cause someone to be in such and such a state'. chi- 'useful, helpful'; ho-| ?.
3. bánáá'jineesndilná'a 'he made a brush corral for them'. bá- 'for them' plus 3a person perf. with indef. Obj. of náá-ni-...[si- perf.]-d-ndil 'to make a corral, to put several objects around, in a circle' [act.tr.] náá- around'; ni- terminative. -n dił, cont. stem of -n diił 'to handle several objects'.
Then some children [who] were playing ran about all over.
Ákoo díí 'áłchinéneí, naadaandéhégo, díík'een 'iłnánákeená'a.
'Dooháń 'ázhíͅ daahígháda', jindígo ndébee bich'iͅiͅyádaajóółtiní, dá'ádáͅ bich'iͅiͅyágo 'áłchinéne 'iłnánákeená'a naadaandéhégo.
Though he had said "No one is to go there," when he had spoken to the people, the children were already running about playing [close] to [that place].
1. naadaandéhégo 'they, playing about'. 3rd person distrib. of naa-|...[si-]-n déhé 'to play about' [act.intr.; naa-| 'about'].
2. 'iłnánákeená'a 'they ran about here and there'. 3rd person imp. of 'ił- nana- ...[si- perf.]-kee 'several run about here and there' [act. intr.]. 'ił-náná- 'here and there' is probably 'ił- reciprocal plus náná- 'again and again'.
Then one young girl came out near the Mountain Spirits who were being decorated.
Nágo łi' jeejíkéͅí Gáͅhé k'edaa'jiłchíí biyeeshxahá ch'éjíłghee.
Nágo 'ázhiͅ Gáͅhé k'edaa'jiłchíí bich'iͅiͅyágo njineełndiná'a.
Nágo 'áí jeejíkéͅí łi' jindéí kégojísiͅnáí gojiiłtsáͅná'a.
Kégojiisiͅiͅná'a.
And she turned her head toward the Mountain Spirits who were being decorated there.
And that young girl saw one of the men she knew.
She recognized him.
1. jeeíkéͅí 'young girl'. Cf. jeeíkéͅ 'young girl' and jeeíkeͅ' 'daughter' [linguistic note to Chiricahua text 18.1 §2].
2. njineełndiná'a 'she turned her head'. 3a person imp. of ni-ne-ni- ...[ni- perf.]-l-ndi 'to move one's head to a stop' [mediopass.]. Cf. linguistic note to Chiricahua text 18.24 §2. -l-ndi 'to move one's head.
3. jindé 3a person of ni-...-n dé 'to be mean'.
4. kégojiisiͅiͅná'a 'she recognized him' 3a person perf. of 0é-go-|...[si- perf.]- ł-ziͅiͅ 'to learn about, to recognize' [act. intr.; é- 'about'; go-| ?].
Then, at twilight there was a big fire at the place where the ceremony was to be held.
Nágo, gołnééjíͅgo, gotál nt'aanee koͅoͅí haadego dasi káͅná'a.
Dá'ákodeeyágo jíláͅná'a.
Gáͅhé koͅoͅzhoͅoͅkaná'a.
Koͅoͅí daisíͅná'a.
Báha'dat'áͅná'a.
Koͅoͅí daauóósíͅnágo, báha'dat'ááłná'a.
Daa'izhishná'a.
Nzhóͅgo daa'izhishná'a.
There were a great many there.
The Mountain Spirits came to the fire.
They blessed the fire[5].
The singing had begun for them.
When they had blessed the fire, the singing went on for them.
They danced.
They danced well.
1. koͅoͅzhoͅoͅkaná'a 'they came to the fire'. koͅoͅ 'fire'; -zhiͅ 'to' plus hoka 'they were coming' [3rd person distrib. of -ká 'several move'
2. daisíͅná'a 'they blessed it, consecrated it' [The phrasing of the gloss here is changed from the original 'they worshipped it' in order to answer the objections of many Apache people to the primitivistic connotations of the latter--MEC] [see Ethnological Notes to the English translation of this text, note 5]. 3rd person distrib. imp. with 3rd person object of ...[hi- perf.]-ł-zíͅ 'to bless to worship, to pay respect to' [act.tr.].
3. báha'dat'áͅná'a 'singing had begun for them'. bá- 'for them' plus perf. of ha-i- di-...[hi- perf.]-aa 'to sing' is probably the theme -aa 'to handle a round object' with ha- 'out', 'i- indefinite object and di- noise. Thus: 'to cause a noise to move out'.
To "bless the fire" [The original phrasing "they worshipped the fire" has been changed to "they blessed the fire". Neither is a close match for the full meaning of the Apache phrase in context; but the change is made to answer the objections of many Apache people to the primitivistic, and inaccurate, connotations of the former--MEC] the masked dancers approach it in single file from the east, swaying their arms and bodies, and emitting, when near the flames, a cry peculiar to them. Then they shuffle backwards without turning, circle the fire clockwise, stop at the south and repeat the worship from the south side. This is done from each dir- ection, continuing in the sunwise ceremonial circuit. The "worship" described is the standard method by which the masked dancers purify any place, object, or person, and drive away disease and evil. A sick person who is being ceremonially treated by the masked dancers is approached from the four directions in the same manner.
Then this one, the one man that the young girl had seen [and] recognized where the Mountains Spirits were being decorated, was pointing around there where the Mountain Spirits were dancing.
Nágo 'ádíídíí, jeejíkéͅí Gáͅhé k'e'jiłchíee ndéłi' bégojísiͅí gojiiłtsáͅní, 'á'naanáájałghołná'a Gáͅhé naanóokééłe.
Nágo 'áí jeejíkeͅí díí Gáͅhéí bízhiií beejóózhiiná'a.
'Áí jeejíkéͅí 'ájindíná'a.
And that young girl called by name this Mountain Spirit.[6]
That young girl spoke thus.
1. 'á'naanáájałghołná'a 'he was going around there' 'á'- 'there', prefixed form of 'á-. naanáá 'around and around' plus the 3a prog. of -l-ghee 'to move' [act.intr.]. this prefix is used only with the progressive mode.
2. naanóokééłe 'where they were dancing'. naaná- 'around and around' plus the 3rd person prog. of -kee 'several run' [see §1 above], and -ee 'at'.
3. 'ágháhooghéń he who is called so and so'. 'ághá- thus so'; hooghé he is called' [see linguistic note to Chiricahua text 1.5, §2]; -ń relative.
The prohibition against calling out the name of a masked dancer whom one recognizes is still observed.
Then that one who knew about the Mountain Spirits [and] who had made them for the people immediately knew [what she had said]
Nágo 'áí Gáͅhé bégojísiͅí ndé Gáͅhé bágojilání dágooshch'iͅiͅ kégojiisiͅiͅná'a.
A shaman, since he is in direct communication with the source of his supernatural power, is often said to be aware of whatever anyone is saying or thinking about his power or his rite.
Then the Mountain Spirits went back out [of sight].
Nágo Gáͅhéí haná'anyá 'inájóózhoozh.
Nágo ndéí díík'eh beebich'agojiischíͅná'a.
And he talked to all of the people.
1. 'inájóózhoozh 'they went back'. 3rd person perf. of 'i-ná-ji-...[hi- perf.]-zhóósh 'several move away, go back' [act. intr.; 'i- 'away'; ná- 'back'; ji- ?]. The theme: 'several move as a group'.
2. łáͅndá ha'ágoda ádandiił hálí' 'no one is to say anything'. łáͅndá 'someone'; ha'ágoda 'in any way'; 'ádandiił, 3rd person prog. of 'á-di-...[hi- perf.] n dí 'to say so'; hálí 'perhaps'.
3. doo'ákaadayá 'improperly'. 'ákaa 'that way'. Literally: 'in not that way'.
4. dooha'yágo nzhóͅyá nahá'ánóosdláłee'át'éda 'I can in no way make things good again for you'. ha'yágo 'some way'; nzhóͅ 'it is good'. nahá- 'for you' plus 1st person opt. of 'á-ná-...[hi- perf.]-d-lá to do again, to make again' [act. tr.; 'á- 'so'; ná- 'again']. -łee opt. encl. 'át'é 'it is so' [3rd person imp. neut.intr.].
Then the people pleaded with him
'Ákoo ndé daagookaͅaͅná'a.
1. nahábich'iͅiͅńtłáás 'help her for us'. nahá 'for us' plus the 2nd person imp. of 0-ch'iͅiͅ-di...[si- perf.]-d-tłáás 'to help, assist someone' [act. intr.; ch'iͅiͅ- 'to'; di- ?].
2. doodanaha'áná'idlá 'nothing will happen to us'. dooda 'nothing'; nahaa- 'to us' plus imp. of 'á-ná-i-...[hi- perf.]-d-lá something happens again' [pass.; 'á- 'so'; ná- 'again'; 'i- indef. pronoun].
He really tried to help her for them with all his power but it could not be done
Dándí gółdzilgo káich'iͅiͅdeestł'as ndah doodaagoodzaadaná'a.
Dách'é'áót'iͅiͅná'a.
He tried in vain.
The shaman probably sang the songs of the rite in order to learn the fate of the child. His attempts at intercession on her behalf, to judge by analogous tales that have been gathered, were probably extempore prayers.
Then that one who had made the Mountain Spirits for them spoke to them.
Nágo 'áń Gáͅhé kádaagolánń goch'iͅiͅyádaałtiná'a.
In spite of that, this man who knew about the Mountain Spirits, by means of his power, tried to help her for them so that nothing would happen to them but he did so in vain.
Dá'ághát'édah, díń ndéń Gáͅhé yégósiͅń, bidighiͅníbee,
doodaka'áná'idlágo káich'iͅiͅnáditł'áásná ndah dách'é'áyóół'iͅiͅná'a.
Dáhóołeenyágoná biłkégoziͅiͅná'a.
Haań bich'iͅiͅyáłtiná'ań ábiiłndíná'a:
He could think of only one thing.
Whoever it is who is said to speak to him spoke thus to him:[9]
1. bidighiͅníbee 'by means of his power'. dighiͅ 'power, shaman, he is holy', 3rd person of "di-ni-...-ghiͅ 'to be holy' [imp. neut. intr.].
2. dáhóołeenyágoná 'only one thing'. dá-...-ná 'only, just'; dáhóołee- 'one' [see note 19.1, §4], -n 'times'.
3. koͅoͅłáͅí 'the fire'. koͅoͅ 'fire'; łáͅ 'big, much'.
4. 'igahch'iiyá 'a hole you will dig'. 2nd person dual imp. of 'i-go-...[hi- perf.]- ch'ii 'to dig a hole' [see linguistic note to Chiricahua text 1.11, §3] plus -yá pp.
This motif of protection by being hidden beneath a fire occurs in other connections. It will be remembered that Child of the Water was preserved from the Menace by this means. [See Chiricahua text 1]
Then this man who had made the Mountain Spirits for them made this known to them.
'Ákoo díń ndéń Gáͅhé ká'adaagolánń yeegoch'adaagooschíͅná'a.
Then he also spoke thus to them again:
'Ákoo 'iłdóͅ 'ánáádaagoołndíná'a:
Then, in just that way, the ceremony went on.
'Ákoo dá'ághát'égo, gotál si'áͅná'a.
Dá'ághát'éndah doobaagołdaagózhóͅdaná'a.
'Áí jeejíkéͅí dá'áyájízhóͅná'a.
Ch'édégoda 'ádaagojiláná'a.
But they did not feel right about it.
That young girl was very pretty.
They tried in vain to do so[11]
That is, they tried in vain to feel at ease and enjoy the ceremony.
The fourth night came to an end as he had promised them.
Díͅíͅ'hiłkaaí 'ázhiͅ kágoshdees'áͅní 'aaee ngóńyáná'a.
Koͅoͅdasikáͅní bitł'áhyá 'áí jeejíkéͅí 'idaagojiistíͅná'a.
They put that girl under where the fire had been.
1. díͅíͅ'hiłkaaí 'the fourth night'. díͅíͅ' 'four', díͅíͅ'hiłkaa 'day is dawning'.
2. kágoshdees'áͅní 'as he had promised them'. 3a person perf. of 0á-go-di-...[si- perf.]-aa 'to plan something for someone, to promise someone'. áá- 'for'; go- place object referring to plans, promises; di- ?. The theme: 'to handle a round object' [?].
That morning, many Mountain Spirits from the mountains strung out in a very long line, came to them.
Hiiskáͅnágo, dziłshíͅgo Gáͅhé łáͅgo, haadeyá ńnáńt'igo, kaanáńsáͅná'a.
Łibáyé dáłe'é dásí'ikéee sizíͅná'a.
Díídíí, Gáͅhéí dziłshíͅgo 'ádaat'íͅí doohádáͅdaaja'íͅdaí, díík'eh diłtłishii yajishná'a.
Gáͅhétsodiłhiłń dásí'eesháńee sizíͅná'a.
Dábikéee Gáͅhéntsodatł'izhń sizíͅná'a.
Dánáábikéee Gáͅhéntsołitsoń sizíͅná'a.
Dásí'ikéyá Gáͅhéłbáyéń sizíͅná'a.
One Gray One stood at the very end.[13]
These, who were Mountain Spirits from the mountains whom they had never seen, all carried sabres.
The Big Black Mountain Spirit stood in the very first place.[14]
Right behind him stood the Big Blue Mountain Spirit.
And right behind him stood the Big Yellow Mountain Spirit.
At the very end stood the Gray Mountain Spirit.
1. ńnáńt'igo 'strung out in a line'. ńná- very' [procl.] plus perf. of ni-...[ni- perf.]-té 'to be strung out in a line' [act. intr.].
2. Łibáyé 'the Gray One' [see ethnological note 13 to the English translation of this story, listed as note 19.13]. An archaic relative of the 3rd person of łi-ni-...-bá 'to be gray' [imp. neut. intr.]. This spirit is also called Gáͅhéłbáyé [see last line of this passage] which is a compound of Gáͅhé 'Mountain Spirit' and łibáyé [łi- reduces to -ł-].
3. diłtłishii 'sabres'. Cf. di-...[si- perf.]-ł-tłish 'to strike, beat with a club' [act. tr.].
4. Gáͅhétsodiłhiłń 'the Big Black Mountain Spirit'. Gáͅhé 'Mountain Spirit'; tso, compounded stem of ni-...-tso to be big' [imp. neut. intr.]; diłhił, 3rd person of di-ni- ...-ł-ghił 'to be black' [imp. neut. intr.]. Sometimes this compound is given Gáͅhéntsodiłhiłń, in which the complete third person form of ni-...-tso 'to be big' is found.
5. dásí'eesháńee 'in the very first place'. dásí- very'; 'eesháń 'first, at the head'.
6. Gáͅhéntsodatł'izhń 'the Big Blue Mountain Spirit'. datł'izh, 3rd person of da- ni-...-tł'izh 'to be blue' [imp. neut. intr.]. Cf. §4 above.
7. Gáͅhéntsołitsoń 'the Big Yellow Mountain Spirit'. łitso, 3rd person of łi-ni-...-tso 'to be yellow' [imp. neut. intr.]. Cf. §4 above.
The Gray One, when the masked dance is held as a spectacular part of a feast or celebration [as occurs in connection with the Girl's Puberty Rite] acts the part of a clown. Then he awkwardly imitates his fellow-dancers and performs for the amusement of the on-lookers. In the myths, and when serious work such as curing is at hand, however, his role is entirely changed. He becomes a most important source of supernatural power, and by many, as by the narrator of this story, is considered the most potent masked dancer of the rite.
The masked dancers are associated with directional-color symbolism. Ordinarily four masked dancers and the clown are "made" by one man. The leader, the one who heads the single file of dancers, is called the Black Mountain Spirit of the east. Next comes the Blue Mountain Spirit of the south, the Yellow Mountain Spirit of the west, and last the White Mountain Spirit of the north. Occasionally, as in this story, the clown or Gray One is substituted for the White Mountain Spirit and then takes his place as representative of the north. The association of colors and directions noted above is the one most commonly encountered in Chiricahua ritual. Due to the extremely individual character of religious experiences, however, variations are possible and do occur. [See text Chiricahua text 42 and Ethnological note 2 to the English translation of that text.]
At the place where the ceremony had been held, they blessed the fire that had lain there.
Gotál si'áͅnee, koͅoͅdasikáͅní daisíͅná'a.
Koͅoͅí daayóósíͅná'a.
Nágo 'áí jeejíkéͅní gókádantáná'a.
Daagogootaí díík'een go'izhaazhéí kaanaadaindilgo gókádantáná'a.
Dách'éda naadantáná'a.
Dách'éda naadantáná'a.
They blessed the fire and then they searched for that young girl.
They searched for her all over the camp, scattering their furnishings here and there.
They searched in vain.
go'izhaazhéí 'their furnishings'. 'izhaazhéí 'furnishings, camp equipment'.
At the place where the ceremony had been held, they circled toward the fire several times.
Gotál si'áͅnee, koͅoͅí hich'íͅíͅnádaadidiłdisná'a.
Gáͅhétsodiłhiłń Gáͅhé díík'eh yeesháń sizíͅná'a.
Dách'éda biłkégoziͅiͅná'a.
'Ákoo dásí'ikéyá nłghoná'a ch'é'át'íͅgo.
The Big Black Mountain Spirit stood before all of the Mountain Spirits.
He had tried in vain to learn [where she was].
Then he went to the very end [of the line] since he had failed.
1. hich'íͅíͅnádaadidiłdisná'a 'they circled toward it several times'. hich'íͅíͅ- 'toward it' plus the 3rd person distrib. iter. of di-di-...[si- perf.]-ł-ghił 'to circle the fire in the ceremonial fashion of the mountain spirits' [act. intr.]. No further analysis is possible.
2. yeesháń 'before them'. Cf. note 19.21, §5. Evidently yi- 3rd person pronoun plus -eesháń 'before, ahead of'.
3. ch'é'át'íͅgo 'since he had failed'. Literally: 'he being in vain'.
Then the Big Blue Mountain Spirit went to the front.
'Ákoo Gáͅhétsodatł'izhń 'eesháń nnáánáłghoná'a.
Koͅoͅí daisíͅgo, hich'iͅiͅnádaadidiłdisgo, hinóokééłná'a.
Gáͅhétsodatł'izhń 'iłdóͅ doobiłkégoziͅiͅdaná'a.
'Ákoo bí 'iłdóͅ dásí'ikéyá nnáánáłghoná'a.
Blessing the fire, circling toward it again and again, they ran around it.
The Big Blue Mountain Spirit also learned nothing.
And he also went to the very end.
hinóokééłná'a 'they ran around it'. 3rd person prop. of 0-ná-...[si- perf.]-kee 'several run around something' [act. intr.; ná- 'around'].
Then the Big Yellow Mountain Spirit went to the front.
Nágo Gáͅhétsołitsoń 'eesháń nnáánáłghoná'a.
Koͅoͅí daisíͅná'a.
'Áń 'iłdóͅ dách'é'áót'iͅiͅná'a.
They blessed the fire.
He also did so in vain.
Then now, the Gray One went before all of the Mountain Spirits.
Nágo k'adi, łibáyéí Gáͅhéí díík'eh 'eesháń ńyáná'a.
Koͅoͅí díͅíͅn hináskíͅná'a.
Díͅíͅn hich'iͅiͅdaadideesdizná'a.
Dásí'ikéee, díͅíͅn 'ílaaee, Łibáyéí koͅoͅ 'iłndíshíͅ gotsiit'áshíͅ yóótaͅgo keehajóółtłizhná'a.
Dahgałtééłzhiͅ, Gáͅhéí díík'eh diłtłishiiíbee dábijízáͅáͅyégoná nkédaajiyeestłizhná'a.
Koͅoͅí hináskíͅyá, 'inóókaná'a.
They ran around the fire four times.
They circled toward it four times.
The last time, the fourth time it was done, the Gray One pulled [the girl] out of the center of the fire holding her by the top of her head.
As he held her up, all the Mountain Spirits cut her into very small [pieces] with [their] sabres.
Circling the fire, they went off.
1. díͅíͅn 'ílaaee 'the fourth time it was done'. díͅíͅn 'four times'. 'ílaa-, 3rd person perf. with indef. obj. of -lá 'to do' [act. tr.]. The customary 'á- prefix to this verb is replaced here by díͅíͅn. -ee- 'at'.
2. keehajóółtłizhná'a 'he pulled her out'. 3rd person perf. of 0ee-ha-ji-...[hi- perf.]-tłíísh 'to pull someone out' [act. intr.]. ha- 'out'. The function of ee- and ji- is not clear to me. The theme is that discussed in linguistic note to Chiricahua text 18.9, §1.
3. nkédaajiyeestłizhná'a 'they cut her up'. 3rd person distrib. perf. of ni-0é-ji-yi- ...[si- perf.]-ł-tłíísh 'to knock down, to slash, cut' [act. intr.]. ni- to a stop' [?]; é- 'against' [?]; ji-yi- ?. For the theme, see linguistic note to Chiricahua text 16.9, §1.
There were many of them.
Łáͅgo 'ádaat'íͅná'a.
Dájík'eh dádaajinéł'íͅgo, koͅoͅshíͅ dziłí bich'iͅiͅgo diłtłishiií daadits'ago k'iyaadaa'didlaago ch'énáńsáͅná'a.
Dádaajinéł'íͅgo, dziłsi'áͅí 'iłndíshíͅ tsénteelínáńt'ií bich'iͅiͅhanda'nóosééłná'a.
Tsénáńt'ií hich'iͅiͅnnáńsáͅná'a.
Daadihndíná'a.
Tsénáńt'iní 'iłch'áͅ'ádzaaná'a.
'Ákaa ya'nóósáͅná'a.
Tséí 'ázhiͅ'ánádzaaná'a.
As everyone watched them, they went out from the fire toward the mountains, the sabres clashing and sparkling [in the sun].
As they watched them, they were moving up toward a broad sheer rock wall at the center of a mountain that lay
there.
They stopped before the rock wall.
A noise was made.
The rock wall opened.
They went in there.
The rock closed again.
1. daadits'ago 'clashing'. Imp. of daa-di-|...[si- perf.]-ts'a 'noises are heard' [act. intr.; daa- distrib.; di-| noise].
2. k'iyaadaa'didlaago 'sparkling' should read k'iyaadaa'diidlaago. Distrib. imp. of k'i-yaa-i-di-|...[ni- perf.]-dlaa 'to flash, sparkle' [act. intr.]. The prefixes cannot be analyzed, though di- possibly refers to fire. The theme appears with no other prefix complex.
3. ch'énáńsáͅná'a 'they went out'. 3rd person perf. of ch'é-ná-ni-...[ni- perf.] -ł-zé 'several move out as a group' [act. intr.]. ch'é- 'out'; ná- thematic [?]; ni- completive. See linguistic note to Chiricahua text 6.9, §6.
4. tsénteelínáńt'ií 'a broad sheer rock wall'. tsé 'rock'; nteel 'it is broad' [3rd person imp. neut.]; -í relative; náńt'i 'it extends upward' [perf. of ná-ni-...[ni- perf.]-t'é 'to extend upward'; prefixes ?
5. bich'iͅiͅhanda'nóosééłná'a 'they were moving up toward it'. bich'iͅiͅ- 'toward it'; handa' 'upward'. nóosééł, 3rd person prog. of the theme ná-...-ł-zé 'several move as a group' [act. intr.].
6. hich'iͅiͅnnáńsáͅná'a 'they stopped before it'. hich'iͅiͅ- 'before it' plus 3rd person perf. of ni-ná-ni-...[ni- perf.]-ł-zé 'several stop moving as a group' [act. intr.]. Cf. §3 above.
7. ya'nóósáͅná'a 'they went in'. 3rd person perf. of ya'-ná-...[hi- perf.]-ł- zé 'several move in' [act. intr.]. ya'- 'in' [see linguistic note to Chiricahua text 5.7].
The Gray One knows more than all of the Mountain Spirits of whatever kind.
Díídíí Gáͅhéí dáha'yágo'át'édeeda Łibáyéíná díík'eh bitisgo bił'égóziͅ.
Gáͅhé díík'eh bitis sitíͅ.
Gáͅhéí 'áí jeejíkéͅí ch'égókádantáee, Łibáyéída keehajóółtłizhná'a.
Łibáyéíná 'itisí 'át'é.
He is over all the Mountain Spirits.
Where the [other] Mountain Spirits were unable to find that young girl, the Gray One pulled her out.
Only the Gray One is supreme.
The first line of this passage may be translated literally as follows: "These / Mountain Spirits / of whatever kind / only the Gray One / all of them / being over them / he knows."
dáha'yágo'át'édeeda 'of whatever kind' is composed of dá- 'very', ha'yágo 'some kind', 'át'é 'it is so', -deeda 'even if, although'.
Linguistic Notes by Harry Hoijer
1. 'ándeenaagoghádáͅ 'when everything was new'. 'ándee 'it is new, recent' [see linguistic note to Chiricahua text 1.18, §3]; naagoghá 'a place or time moves about, exists' [see linguistic note to Chiricahua text 1.8, §1]; -dáͅ 'at that time'.
2. Gáͅhé 'Mountain Spirits' [see the ethnological note 1 to linked to the English translation of this story, listed as Ethnological note 19.1].
3. doohádáͅ'iyáayégósiͅdaná'a 'no one at that time knew anything about them'. há- 'whatever', - dáͅ 'at that time'; 'iyáa 'someone'; yégósiͅ 3rd person of 0é-go-ni- ...-ł-ziͅ, 'to have knowledge of, to know about' [imp. neut. intr.; é- 'about'; go-ni- ?]. Cf. 0é-go-ni-...-ziͅ, 'there is knowledge of and ni-...-ziͅ, 'to know, think, feel'.
4. dáhóołe'é 'only one'. Cf. dáłee'é 'one, just one'.
5. ndéłáͅíghe'é 'among the many Indians'[also 'among the many People'--MEC]. ndé 'Indians'[also 'People'--MEC]; łáͅ 'many'; -ghe' 'inside, among'. -é is probably the relative -í assimilated to the preceding vowel.
1. doohádáͅdaah'íͅdaí 'that which you have never seen before'. hádáͅ 'at whatever time' [cf. note 19:1, §3]. daah'íͅ, 2nd person distrib. of 'íͅ, 'to see' [prog. neut. tr.].
2. 'aaee daanahká you go there'. 'aa- there' plus -ee at'. daanahká , 2nd person distrib. of ni-...[ni- perf.]-ká several go, several come' [act. intr.; ni- completive]. It should be pointed out that the ni- completive prefix gives no indication of direction; it denotes simply that the action is approaching a definite end. Therefore this verb would better be translated 'several move completively [to or from] an end'. Such verbs, it is clear, must be preceded by words denoting the end. In this case, that word is aaee.
1. dá'ákanzhóͅ 'it is well'. dá'áka > dá'ákaa the final vowel being shortened before -n- plus consonant. "dá- 'just, exactly' plus 'ákaa 'there, that [time], that [manner]'. nzhóͅ 'it is good'.
2. dánánałázhiͅ 'every last one of you'. 2nd person dual of dá-ná-ni-...-ł-'á. 'to have a line [of people] extended to include everyone' [neut. tr.; ni- perf.?]. Cf. dá-ni-...- ł-á with essentially the same meaning and with the same conjugation. -ł-á 'to have a rigid object extending' [neut. tr.].
1. shik'ishókéne, shílaͅgókéne 'my brothers, my sisters'. -k'ish 'sibling of same sex'; -laͅ 'sibling of opposite sex' [requires a high tone on its prefixes]. -hókéne an unanalyzable plural enclitic.
2. dziłí bit'ahyá 'at the foot of the mountain'. Literally: 'at the fold of the mountain'. dził 'mountain'; -t'ah 'pocket, fold'.
3. naht'ékéneí 'your relatives'. -t'éké 'relatives'; -ne 'people of such and such a group'.
4. k'edaa'ishchíí 'those which I am going to decorate'. 1st person imp. of k'e-daa-i- ...[si- perf.]-ł-chíí to put several designs on' [k'e- on'; daa-i- distrib. plus indef. obj. referring to designs]. Cf. k'e-i-...[si- perf.]-ł-chíí to put a design on' and k'e-i- ...[si- perf.]-ł-chíí a design is put on' [here 'i- functions as subject].
5. dooyáadahígháda no one is to come'. yáada someone, anyone'. híghá, 3rd person imp. of ni-...[ni- perf.]-yá one person comes, one person goes' [act. intr.; ni- completive, see note 9.2, §2].
6. bízhiií doobeeháshída 'do not call them by their names'. -zhii 'name' [requires high toned prefixes]. bee- 'by means of' plus 2nd person dual imp. of hó-...[hi- perf.]- zhí 'to call by name' [act. tr.].
7. łáͅndá góghéyá hadaadziihálí 'it is dangerous [for] anyone to speak so'. łáͅndá 'anyone'; góghé 'there is danger' [imp. neut. intr. with place subject and ni- adj.]; -yá pp.; hadaadzii 3rd person distrib. imp. of ha-|...[hi- perf.]-d-dzii 'to speak' [act. intr.; ha-| ?]. hálí a particle or enclitic denoting uncertainty.
8. gołnééjíͅgo 'at twilight'. perf. of goł-ni-|...[? perf.]-jíͅ 'to become dark, twilight falls' [act. intr.]. goł- is presumably the place pronoun plus -ł 'with, accompanying'. ni-| ?.
9. godinashiͅ 'treat them with respect'. 2nd person dual with 3a object of di-ni-...-ł- ziͅ, 'to treat with respect, to regard as sacred' [neut. tr.; imp. or ni- perf. ?]. di- ?; cf. ni- ...-ziͅ 'to think, feel'.
beegoch'adaagojiischíͅná'a 'he made it known to them'. bee- 'by means of it'; 'it' referring to the two preceding phrases: 'in a good way' and 'in exactly the right way'. Note that the final verb of this passage is preceded by yee- 'by means of it' and that it' here also refers back to these phrases. goch'adaagojiischíͅ, 3a person perf. With distrib. Place obj. of 0-ch'a-|...[si- perf.]ochíí 'to make known to' [act.tr.]. See linguistic note to Chiricahua text 16.5, §2.
1. biłndéjílíͅí 'those people who were with him' bił- 'with him'; nn é 'people'; 3a person of ni-...'líͅ 'to be' [imp. Neut. Intr.].
2. chidaajoos'iͅiͅgo 3a person perf. with 3rd person distrib. Obj. ot chi-ho-|...[si- perf.]-ł-'íͅ to make use of' [act. Tr.]. The theme alone: 'to cause someone to be in such and such a state'. chi- 'useful, helpful'; ho-| ?.
3. bánáá'jineesndilná'a 'he made a brush corral for them'. bá- 'for them' plus 3a person perf. with indef. Obj. of náá-ni-...[si- perf.]-d-ndil 'to make a corral, to put several objects around, in a circle' [act.tr.] náá- around'; ni- terminative. -n dił, cont. stem of -n diił 'to handle several objects'.
1. naadaandéhégo 'they, playing about'. 3rd person distrib. of naa-|...[si-]-n déhé 'to play about' [act.intr.; naa-| 'about'].
2. 'iłnánákeená'a 'they ran about here and there'. 3rd person imp. of 'ił- nana- ...[si- perf.]-kee 'several run about here and there' [act. intr.]. 'ił-náná- 'here and there' is probably 'ił- reciprocal plus náná- 'again and again'.
1. jeeíkéͅí 'young girl'. Cf. jeeíkéͅ 'young girl' and jeeíkeͅ' 'daughter' [linguistic note to Chiricahua text 18.1 §2].
2. njineełndiná'a 'she turned her head'. 3a person imp. of ni-ne-ni- ...[ni- perf.]-l-ndi 'to move one's head to a stop' [mediopass.]. Cf. linguistic note to Chiricahua text 18.24 §2. -l-ndi 'to move one's head.
3. jindé 3a person of ni-...-n dé 'to be mean'.
4. kégojiisiͅiͅná'a 'she recognized him' 3a person perf. of 0é-go-|...[si- perf.]- ł-ziͅiͅ 'to learn about, to recognize' [act. intr.; é- 'about'; go-| ?].
1. koͅoͅzhoͅoͅkaná'a 'they came to the fire'. koͅoͅ 'fire'; -zhiͅ 'to' plus hoka 'they were coming' [3rd person distrib. of -ká 'several move'
2. daisíͅná'a 'they blessed it, consecrated it' [The phrasing of the gloss here is changed from the original 'they worshipped it' in order to answer the objections of many Apache people to the primitivistic connotations of the latter--MEC] [see Ethnological Notes to the English translation of this text, note 5]. 3rd person distrib. imp. with 3rd person object of ...[hi- perf.]-ł-zíͅ 'to bless to worship, to pay respect to' [act.tr.].
3. báha'dat'áͅná'a 'singing had begun for them'. bá- 'for them' plus perf. of ha-i- di-...[hi- perf.]-aa 'to sing' is probably the theme -aa 'to handle a round object' with ha- 'out', 'i- indefinite object and di- noise. Thus: 'to cause a noise to move out'.
1. 'á'naanáájałghołná'a 'he was going around there' 'á'- 'there', prefixed form of 'á-. naanáá 'around and around' plus the 3a prog. of -l-ghee 'to move' [act.intr.]. this prefix is used only with the progressive mode.
2. naanóokééłe 'where they were dancing'. naaná- 'around and around' plus the 3rd person prog. of -kee 'several run' [see §1 above], and -ee 'at'.
3. 'ágháhooghéń he who is called so and so'. 'ághá- thus so'; hooghé he is called' [see linguistic note to Chiricahua text 1.5, §2]; -ń relative.
1. 'inájóózhoozh 'they went back'. 3rd person perf. of 'i-ná-ji-...[hi- perf.]-zhóósh 'several move away, go back' [act. intr.; 'i- 'away'; ná- 'back'; ji- ?]. The theme: 'several move as a group'.
2. łáͅndá ha'ágoda ádandiił hálí' 'no one is to say anything'. łáͅndá 'someone'; ha'ágoda 'in any way'; 'ádandiił, 3rd person prog. of 'á-di-...[hi- perf.] n dí 'to say so'; hálí 'perhaps'.
3. doo'ákaadayá 'improperly'. 'ákaa 'that way'. Literally: 'in not that way'.
4. dooha'yágo nzhóͅyá nahá'ánóosdláłee'át'éda 'I can in no way make things good again for you'. ha'yágo 'some way'; nzhóͅ 'it is good'. nahá- 'for you' plus 1st person opt. of 'á-ná-...[hi- perf.]-d-lá to do again, to make again' [act. tr.; 'á- 'so'; ná- 'again']. -łee opt. encl. 'át'é 'it is so' [3rd person imp. neut.intr.].
1. nahábich'iͅiͅńtłáás 'help her for us'. nahá 'for us' plus the 2nd person imp. of 0-ch'iͅiͅ-di...[si- perf.]-d-tłáás 'to help, assist someone' [act. intr.; ch'iͅiͅ- 'to'; di- ?].
2. doodanaha'áná'idlá 'nothing will happen to us'. dooda 'nothing'; nahaa- 'to us' plus imp. of 'á-ná-i-...[hi- perf.]-d-lá something happens again' [pass.; 'á- 'so'; ná- 'again'; 'i- indef. pronoun].
1. bidighiͅníbee 'by means of his power'. dighiͅ 'power, shaman, he is holy', 3rd person of "di-ni-...-ghiͅ 'to be holy' [imp. neut. intr.].
2. dáhóołeenyágoná 'only one thing'. dá-...-ná 'only, just'; dáhóołee- 'one' [see note 19.1, §4], -n 'times'.
3. koͅoͅłáͅí 'the fire'. koͅoͅ 'fire'; łáͅ 'big, much'.
4. 'igahch'iiyá 'a hole you will dig'. 2nd person dual imp. of 'i-go-...[hi- perf.]- ch'ii 'to dig a hole' [see linguistic note to Chiricahua text 1.11, §3] plus -yá pp.
1. díͅíͅ'hiłkaaí 'the fourth night'. díͅíͅ' 'four', díͅíͅ'hiłkaa 'day is dawning'.
2. kágoshdees'áͅní 'as he had promised them'. 3a person perf. of 0á-go-di-...[si- perf.]-aa 'to plan something for someone, to promise someone'. áá- 'for'; go- place object referring to plans, promises; di- ?. The theme: 'to handle a round object' [?].
1. ńnáńt'igo 'strung out in a line'. ńná- very' [procl.] plus perf. of ni-...[ni- perf.]-té 'to be strung out in a line' [act. intr.].
2. Łibáyé 'the Gray One' [see ethnological note 13 to the English translation of this story, listed as note 19.13]. An archaic relative of the 3rd person of łi-ni-...-bá 'to be gray' [imp. neut. intr.]. This spirit is also called Gáͅhéłbáyé [see last line of this passage] which is a compound of Gáͅhé 'Mountain Spirit' and łibáyé [łi- reduces to -ł-].
3. diłtłishii 'sabres'. Cf. di-...[si- perf.]-ł-tłish 'to strike, beat with a club' [act. tr.].
4. Gáͅhétsodiłhiłń 'the Big Black Mountain Spirit'. Gáͅhé 'Mountain Spirit'; tso, compounded stem of ni-...-tso to be big' [imp. neut. intr.]; diłhił, 3rd person of di-ni- ...-ł-ghił 'to be black' [imp. neut. intr.]. Sometimes this compound is given Gáͅhéntsodiłhiłń, in which the complete third person form of ni-...-tso 'to be big' is found.
5. dásí'eesháńee 'in the very first place'. dásí- very'; 'eesháń 'first, at the head'.
6. Gáͅhéntsodatł'izhń 'the Big Blue Mountain Spirit'. datł'izh, 3rd person of da- ni-...-tł'izh 'to be blue' [imp. neut. intr.]. Cf. §4 above.
7. Gáͅhéntsołitsoń 'the Big Yellow Mountain Spirit'. łitso, 3rd person of łi-ni-...-tso 'to be yellow' [imp. neut. intr.]. Cf. §4 above.
go'izhaazhéí 'their furnishings'. 'izhaazhéí 'furnishings, camp equipment'.
1. hich'íͅíͅnádaadidiłdisná'a 'they circled toward it several times'. hich'íͅíͅ- 'toward it' plus the 3rd person distrib. iter. of di-di-...[si- perf.]-ł-ghił 'to circle the fire in the ceremonial fashion of the mountain spirits' [act. intr.]. No further analysis is possible.
2. yeesháń 'before them'. Cf. note 19.21, §5. Evidently yi- 3rd person pronoun plus -eesháń 'before, ahead of'.
3. ch'é'át'íͅgo 'since he had failed'. Literally: 'he being in vain'.
hinóokééłná'a 'they ran around it'. 3rd person prop. of 0-ná-...[si- perf.]-kee 'several run around something' [act. intr.; ná- 'around'].
1. díͅíͅn 'ílaaee 'the fourth time it was done'. díͅíͅn 'four times'. 'ílaa-, 3rd person perf. with indef. obj. of -lá 'to do' [act. tr.]. The customary 'á- prefix to this verb is replaced here by díͅíͅn. -ee- 'at'.
2. keehajóółtłizhná'a 'he pulled her out'. 3rd person perf. of 0ee-ha-ji-...[hi- perf.]-tłíísh 'to pull someone out' [act. intr.]. ha- 'out'. The function of ee- and ji- is not clear to me. The theme is that discussed in linguistic note to Chiricahua text 18.9, §1.
3. nkédaajiyeestłizhná'a 'they cut her up'. 3rd person distrib. perf. of ni-0é-ji-yi- ...[si- perf.]-ł-tłíísh 'to knock down, to slash, cut' [act. intr.]. ni- to a stop' [?]; é- 'against' [?]; ji-yi- ?. For the theme, see linguistic note to Chiricahua text 16.9, §1.
1. daadits'ago 'clashing'. Imp. of daa-di-|...[si- perf.]-ts'a 'noises are heard' [act. intr.; daa- distrib.; di-| noise].
2. k'iyaadaa'didlaago 'sparkling' should read k'iyaadaa'diidlaago. Distrib. imp. of k'i-yaa-i-di-|...[ni- perf.]-dlaa 'to flash, sparkle' [act. intr.]. The prefixes cannot be analyzed, though di- possibly refers to fire. The theme appears with no other prefix complex.
3. ch'énáńsáͅná'a 'they went out'. 3rd person perf. of ch'é-ná-ni-...[ni- perf.] -ł-zé 'several move out as a group' [act. intr.]. ch'é- 'out'; ná- thematic [?]; ni- completive. See linguistic note to Chiricahua text 6.9, §6.
4. tsénteelínáńt'ií 'a broad sheer rock wall'. tsé 'rock'; nteel 'it is broad' [3rd person imp. neut.]; -í relative; náńt'i 'it extends upward' [perf. of ná-ni-...[ni- perf.]-t'é 'to extend upward'; prefixes ?
5. bich'iͅiͅhanda'nóosééłná'a 'they were moving up toward it'. bich'iͅiͅ- 'toward it'; handa' 'upward'. nóosééł, 3rd person prog. of the theme ná-...-ł-zé 'several move as a group' [act. intr.].
6. hich'iͅiͅnnáńsáͅná'a 'they stopped before it'. hich'iͅiͅ- 'before it' plus 3rd person perf. of ni-ná-ni-...[ni- perf.]-ł-zé 'several stop moving as a group' [act. intr.]. Cf. §3 above.
7. ya'nóósáͅná'a 'they went in'. 3rd person perf. of ya'-ná-...[hi- perf.]-ł- zé 'several move in' [act. intr.]. ya'- 'in' [see linguistic note to Chiricahua text 5.7].
The first line of this passage may be translated literally as follows: "These / Mountain Spirits / of whatever kind / only the Gray One / all of them / being over them / he knows."
dáha'yágo'át'édeeda 'of whatever kind' is composed of dá- 'very', ha'yágo 'some kind', 'át'é 'it is so', -deeda 'even if, although'.
| The First Mountain Spirit Ceremony, Chiricahua Apache Text | |