These people, on learning of the song-hunter’s wish, gave to him many songs and they painted pictures on a cotton blanket and said, "These pictures must go with the songs. If we give this blanket to you you will lose it. We will give you white earth and black coals which you will grind together to make black paint, and we will give you white sand, yellow sand, and red sand, and for the blue paint you will take white sand and black coals with a very little red and yellow sand. These together will give you blue.(8)" The song-hunter remained with these people until the corn was ripe. There he learned to eat corn and he carried some back with him to the Navajo, who had not seen corn before, and he taught them how to raise it and how to eat it. As the logs would not float upstream the song-hunter was conveyed by four sunbeams, one attached to each end of the cross-logs, to the box canyon whence he emerged. Upon his return he separated the logs, placing an end of the solid log into the hollow end of the other and planted this great pole in the river, whereto this day it is to be seen by those so venturesome as to visit this point. The old song priest who related this myth to me regretted that so few of his people now visited the sacred spot. "When I was young," he said, "many went there to pray and make offerings." NAIYENESGONY AND TOBAIDISCHINNI. This world was destroyed five times. The first time by a whirlwind; the second, by immense hail stones; the third, by smallpox, when each pustule covered a whole cheek; the fourth, all was destroyed by coughing; the fifth time Naiyenesgony and Tobaidischinni went over the earth slaying all enemies. These two boys were born at Tohatkle (where the waters are mated), near Ute Mountain, in Utah; they were the children of Ahsonnutli. Ahsonnutli and Yolaikaiason (the white-shell woman) were the creators of shells. Ahsonnutli had a beard under her right arm and Yolaikaiason had a small ball of flesh under her left arm from which they made all shells. The eyes of Naiyenesgony and Tobaidischinni were shells placed on their faces by Ahsonnutli; the shells immediately becoming brilliant the boys could look upon all things and see any distance without their eyes becoming weary. A stick colored black was placed to the forehead of Naiyenesgony and one colored blue to that of Tobaidischinni. When Naiyenesgony shook his head the stick remained firm on the forehead, but he felt something in the palm of his hand, which proved to be three kinds of seeds, and he said, "We must go by this." When Tobaidischinni shook his head the stick dropped off the forehead and they thought a long time and said, "We must go by this." This is why the deer sheds his horns. In ceremonials the breath is drawn from sticks which are made to represent the originals; the sticks are also held to wounds as a curative.