Myths and Tales from the White Mountain Apache. Goddard Pliny Earle

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13

When a youth went through an adolescence ceremony he did it with a definite career in mind. The normal myth of this type put the emphasis on the weapons secured and feats of warlike prowess in killing the monsters; that is, the warrior idea is uppermost. This version stresses the acquisition of horses and probably is a specialized myth for those who wish to be successful in acquiring and breeding horses.

14

The house of the Sun with the stable and corral, the furniture of the house, and many other references indicate the home of a European and such seems to be the conception.

15

The two wives of the Sun are often mentioned. The Navajo account has Esdzanadlehi go to the west where the sun visits her daily. Here and there, especially in the songs, the Moon is coupled with the Sun, and is feminine in sex. That the Moon and the Earth should both be called the “Woman who renews herself” is interesting. These conceptions are generally vague and implied rather than expressed.

16

Earth, literally “There on the earth.”

17

The narrator said those mentioned at the beginning of the narrative were not real people but just like shadows. The other versions have only the one family existing at this time.

18

The reference may be to moss, especially as rain falling on it is mentioned below.

19

The narrator said it was true that horses would not pass a blanket so placed in a narrow canyon.

This order of the colors and their assignment varies from the one more generally found of black for the east and white for the south. P. 7, and Matthews, 215.

20

This announcing of names is probably to be explained as ceremonial. Ordinarily, it is improper, probably because immodest to call one's own name.

21

The use of pollen for sacred purposes is a very important feature among the Athapascan of the Southwest. It is always preferred to the cornmeal used by the Pueblo peoples.