68. Forbidden Degrees of Kindred.—A Navaho belongs to the gens of his mother and takes the name of that gens. Cases have been noted where a Navaho has been known by his gentile name and not by any other. No man may marry one of his own gens; neither may he marry one of his own phratry, though some exceptions seem to be made in the latter case where the limits of the phratry are not well defined. Where this descent in the female line exists among other tribes, it is held by some ethnographers that the man does not regard his father or his father's people as his relations, and may contract a marriage with a woman of his father's gens. Such is certainly not the case among the Navahoes. The gens and the phratry of the father are as much forbidden kindred as those of the mother.
RELIGION.
69. Sources of Information.—That the Navahoes have a religion—an elaborate pagan cult—has already been intimated. There is little to be gained by asking a Navaho direct questions about this. Learned controversialists and theologians, capable of analyzing and discussing their faith, have not arisen among them, or, if they have, they cannot easily communicate their philosophy to us. But the civilized scholar has abundant material from which to study their religion, and he must do the analyzing himself. In the great dry-paintings shown on the floors of the medicine-lodges, during their long ceremonies, may be seen pictures of many of the gods, with their hieratic belongings. In the ceremonies, or so-called dances, men are masked to represent gods. In the myths the acts and deeds of the divine ones are described, and we learn their thoughts and feelings,—kind, like Indians, to their kindred; usually cruel, yet often merciful and magnanimous, to their foes. In the countless songs of the rites may be found the poetic side of the divine characters, and in the long prayers we may learn their potency, and discover how man hopes to commune with them and gain their favor.
70. No Supreme God.—The religion of this people reflects their social condition. Their government is democratic. There is no highest chief of the tribe, and all their chiefs are men of temporary and ill-defined authority, whose power depends largely on their personal influence, their oratory, and their reputation for wisdom. It is difficult for such a people to conceive of a Supreme God. Their gods, like their men, stand much on a level of equality.
71. Sun God.—In the version of the Origin Legend here given, the Sun God would seem to have some precedence over the others, but in the beginning he was only one of the people; he never figures conspicuously as a Creator, and is far from omnipotent.
