Sending of the dog to Acoma as a messenger of the ceremonies; in a coyote like trick he undertakes a test of eating thirty-two kinds of food and runs off with the presents given in reward for his success. Pg. 160, Visionary.
Navajo Chantway Myths, 1957; Kathrine Spencer.
Beings formed the dog, male and female. The male dog was dressed with the dawn
and he was white. He traveled to the East. The female dog was reddish or brownish
yellow and she was dressed with the twilight. On their ears sat the Little Breeze.
Their ears were made from the winds, and at the tip of the tail also there is
a breeze. So when a dog passes another dog he can tell from the mouth to the
tip of the tail. Burned food was put on their noses and they were black. A medicine
stick, ke et an'dotishe, was placed inside their stomachs, and they say that
is why a dog never gets enough to fill him. As he has the wind at the ears and
at the tip of the tail he never gets lost. He knows many things, for he was
sent to guard the doorways of the people. The male dog was sent east of the
Carrizos and the female dog to a place now known as Tohatchi. The white dog
was a welcome animal. The people were good hunters and they fed him and petted
him and he grew fat. But the female dog went to evil people who beat her and
threw sticks at her and she grew poor and skinny. The dogs were told to meet
at a place called Tse ha gaye. There are burning minerals under the ground there
and one sees smoke. 12 They met there as instructed, but when they met the male
jumped on the female and threw her on the ground. The male dog treated her badly.
They fought as dogs do now. Then they crossed. The dog said: "People were
good to me and fed me lots of meat." The bitch said: "People were
cruel to me. They starved me all the time." So they changed places; the
white dog went to the home of the yellow dog, and the female went to the home
of the male. And after a time they met again at the same place. This time the
white dog had gotten the worst of the treatment and was thin and poor, whereas
the bitch was fat. So the two got even with each other. Then the two dogs started
out for a place called Nat ege saka'te, where a lone currant bush grows on a
plain south of Fruitland. A little ledge of rock and the lone currant bush are
all that are there. When the dogs reached the ledge of rock they sat side by
side with their backs toward the people who had been cruel to them. The one
dog sent his bad wish with the gas from his stomach, and the other dog sent
her bad wish from her backbone to the wicked people. The two them returned to
the place where they were made. Later, the people who had been cruel to the
dogs sickened. Their stomachs bloated, and they were very ill indeed. The being
who was called Dontso, the All-Wise Fly, came and said: "The only person
to make medicine here is Hasjelti himself; but don't tell anyone what I have
said. Keep it a secret." Now up to this time they had used ceremonies over
the sick, but they could not cure them. When Hasjelti made the medicine the
people recovered. This is where the Dog Ceremony 13 begins. The chant is here.
The Dine': Origin Myths of the Navajo Indians, 1956; Aileen O'Bryan.
The dog (lechai), Khintqelgi dobidinshdidahi hashcheltqi bili dzilkae nat'ani, that fine young chief of the wide house, the inseparable companion and pet of the Talking God. Pg. 175
An Ethnologic Dictionary of the Navaho Language; 1910, The Franciscan Fathers.
li'tca'i') (U) is an animal of bad luck that may spoil anything. The Navaho
ascribe to Dog the faults possessed by its relatives, Coyote and Wolf, and despise
him because 'he can't take care of himself.' The Mexican hairless seems to have
been better thought of. When Rainboy's sister prepared for her ascension, she
took with her a Mexican hairless dog.
Navajo Religion, Vol II; Gladys A. Reichard, 1950