knocked the ashes and tobacco out of his pipe and rubbed the latter on the feet, legs, abdomen, chest, shoulders, forehead, and mouth of each of the bears in turn, and they were at once resuscitated. He replaced the pipe in the corner of his robe. When the bears recovered they assigned to the Navajo a place on the east side of the fire where he might lie all night, and they brought out their stores of corn meal and tciltcin and other berries and offered them to him to eat; but Qastcèëlçi warned him not to touch the food and again disappeared. So, hungry as he was, the Indian lay down supperless to sleep. When he woke in the morning the bears again offered food, which he again declined, saying he was not hungry. Then they showed him how to make the bear kethàwns, or sticks to be sacrificed to the bear gods, and they drew from one corner of the cave a great sheet of cloud, which they unrolled, and on it were painted the forms of the yays of the cultivated plants. As he departed the bears said, “There are others in these parts who have secrets to tell you. Yonder is Tsenástci, where many dwell.” So he set forth for Tsenástci (Circle of Red Stones.) 41. As he passed down the valley he heard a loud rushing noise be hind him, and looking around he beheld a tornado. The air was filled with logs and uprooted trees, borne along by the great storm. It came nearer and seemed to be advancing to destroy him. He was terrified and cried out to the storm: “Ciyèïcçe, Dsilyi‘ Neyáni. Quaïláçi?” (“’Tis I, Reared Within the Mountains. Who art thou?”) The tempest recognized him and subsided, and in its place appeared four men in the shape of the glòï or weasel. The four weasel men showed him how to make the glòï-bikeçan, or sacrificial sticks of the glòï. What name the Navajo bore before this time the ancient tale does not tell us; but from the moment he said these words he was called among the gods Dsilyi‘ Neyáni, and was afterwards known by this name among his people.