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160 Western American Literature it is surprising and unfortunate Easton did not include more selections from this genre. For this anthology clearly shows that the only Max Brand stories with possibly lasting value are the westerns. Patrick M orrow , University of Washington Navaho Folk Tales. By Franc Johnson Newcomb. (Santa Fe: Museum of Navaho Ceremonial Art, 1968. 203 pages, $8.50.) The authenticity of these simple and often amusing Navaho folk tales is apparent at once. The author was the wife of A. J. Newcomb who estab­ lished “Pesh-doclish Dezi”, the Newcomb Trading Post on Captain Tom’s Wash north of Gallup, New Mexico. During the twenty-five years or more that this was her home, she assidiously studied all phases of Navaho culture: beliefs, customs, art, and religious ceremonials. Among the many books she has published are: Navajo Omens and Taboos; Hcsteen Klah, Navaho Medicine Man and Sand Painter; and as co-author, Sandpaintings of the Navajo Shoot­ ing Chant. She is presently Research Associate of the Museum of Navaho Ceremonial Art which has published this book to help make its exhibits more understandable. Mrs. Newcomb’s change in spelling Navajo from the Spanish “j” to the English “h” during these years reflects a long-continued argument. The Museum, with a new and aggressively enterprising museum director and pub­ licity director, is endeavoring to settle it by adopting a common orthographic system for spelling Navaho words. Whether it will be generally accepted or not, the spirit of “The People”, the Navajo or Navaho, the Dinni or Dine’i, remains unaffected. Among the prehistoric Toltecs, Aztecs, and Mayas, as among contemporary Pueblos and Navahos as well as Buddhists of India and Tibet, the belief that mankind gradually evolved through four or five successive worlds, eras, or stages is common. Mrs. Newcomb arranges her tales in chronological sequence. We see the Emergences of the First People from the First World, the Black World, to the Second World, the Blue World, home of the Bird People; to the Third or Yellow World, the home of animals and primitive human beings; to the Fourth or Black-and-White World; and finally to this present Fifth World where life began much as it is now. Yet these tales do not re-tell the Creation Myth. They are not weighed down by interpretations of its rich symbolism. No mention is made of the Creator, of the Separation of the Sexes. The bamboo reed through which Reviews 161 the people ascended to the present world is not equated with the universal Tree of Life. These stories are simple, unembroidered folk tales, and how charming they are! They recount the adventures and deeds of all the insects, birds, and animals who made the difficult Emergence. First Man and First Woman, Hosteen Turkey, Mrs. Spider, Coyote, the Ant People—they all spoke the same language then, when the world was new. In a common endeavor each contributed his magic, skill, or knowledge to make the world a pleasant place in which all could live in harmony. They pushed back the seas, planted the mountains. They put the sun, moon, and stars in place, as laws printed in the sky for all to read and obey. We learn why Small Duck has a short tail; how Hosteen Turkey’s face became red and why he can say only “Obble, obble”; and the reason little Snail always leaves a moist, shining trail behind him. We also understand the Navaho’s reverence for life. No insect, bird, or animal that had ascended to this Fifth World could ever be wantonly killed and its flesh used for food. For all these creatures were endowed with the same spiritual life as human beings, and must be respected because of the services they performed. This one great law against wanton killing is still observed. These Navaho folk tales long have been told to children for their enter­ tainment and instruction in tribal lore. From them we too can learn much while being entertained. F rank W aters The Book of Chilam Balam of Chumayel. Edited and translated by Ralph L. Roys. (Norman: University of Oklahoma Press, 1967. 229 pages, illus. and map, $6...

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