G. Nordenskiöld,[261] in the report of his excavations among the ruined pueblos of the Mesa Verde, made in southwestern Colorado during the summer of 1891, tells of the finding of numerous specimens of the Swastika. In pl. 23, fig. 1, he represents a large, shallow bowl in the refuse heap at the "Step House." It was 50 centimeters in diameter, of rough execution, gray in color, and different in form and design from other vessels from the cliff houses. The Swastika sign (to the right) was in its center, and made by lines of small dots. His pl. 27, fig. 6, represents a bowl found in a grave (_g_ on the plan) at "Step House." Its decoration inside was of the usual type, but the only decoration on the outside consisted of a Swastika, with arms crossing at right angles and ends bent at the right, similar to fig. 9. His pl. 18, fig. 1, represented a large bowl found in Mug House. Its decoration consisted in part of a Swastika similar in form and style to the Etruscan gold "bulla," fig. 188 in this paper. Certain specimens of pottery from the pueblos of Santa Clara and St. Ildefonso, deposited in the U. S. National Museum (Department of Ethnology), bear Swastika marks, chiefly of the ogee form.[262] _The Navajoes._--Dr. Washington Matthews, U. S. A., than whom no one has done better, more original, nor more accurate anthropologic work in America, whether historic or prehistoric, has kindly referred me to his memoir in the Fifth Annual Report of the Bureau of Ethnology, comprising 82 pages, with 9 plates and 9 figures, entitled "The Mountain Chant; a Navajo ceremony." It is descriptive of one of a number of ceremonies practiced by the shamans or medicine men of the Navajo Indians, New Mexico. The ceremony is public, although it takes place during the night. It lasts for nine days and is called by the Indians "_dsilyídje qaçàl_"--literally, "chant toward (a place) within the mountains." The word "_dsilyi_" may allude to mountains in general, to the Carrizo Mountains in particular, to the place in the mountains where the prophet (originator of these ceremonies) dwelt, or to his name, or to all of these combined. "_Qaçàl_" means a sacred song or a collection of sacred songs. Dr. Matthews describes at length the myth which is the foundation of this ceremony, which must be read to be appreciated, but may be summarized thus: An Indian family, consisting of father, mother, two sons, and two daughters, dwelt in ancient times near the Carrizo Mountains. They lived by hunting and trapping; but the place was desert, game scarce, and they moved up the river farther into the mountains. The father made incantations to enable his two sons to capture and kill game; he sent them hunting each day, directing them to go to the east, west, or north, but with the injunction not to the south. The elder son disobeyed this injunction, went to the south, was captured by a war party of Utes and taken to their home far to the south. He escaped by the aid of _Yàybichy_