APPENDIX I: MOHAVE DIRECTIONAL CIRCUITSThese seven stories contain mentions of eight or nine directional circuits, as per the list. Four of these circuits are sunwise; five, if a half-circuit be included, run counter-sunwise. Three begin with north; three with west; one with south; one with east; one with southwest. None of the circuits has color associations; such do occur in other tales, but they seem to be as variable as the directions and starting points are variable here.MythParagraphFootnoteDirectionBeginEndReferenceCane8171CounterNEDive to become beautiful (Ct. n.72)Nyohaiva3465CounterSWCreate wand magicallyRaven410SunwiseWSCreate gourd magicallyRaven3027CounterESWalk before transformingDeer513CounterWNLook aboutDeer2239SunwiseWS4 actual mountains citedMastamho3758SunwiseSWSE4 kinds of seeds plantedMastamho75105CounterNSHalfcircuit, withdrawalMastamho85127SunwiseNWDancers' lines faceThere are also cases of the directions being named in opposite pairs instead of in a circuit. Thus in Cane,I,7b,11b,15,17b, girls are obtained successively from W, E (as wives for the younger brother), N, S (for the older). The cages of the girls' birds are twisted, successively, of red and white, red and blue, (unstated), and red and blue cloth. In Mastamho, paragraphs49-50, the direction names are taught in the order: N, S, W, E.It is evident that the Mohave like the formalism of four times, of cardinal directions, and often of a circuit; but that, especially as compared with Hopi, Zuni, and Navaho, they are untrammeled as to turn, start, end, color, or other associations. This is evidently because they wholly lack strict rituals such as these other southwestern tribes have developed so abundantly with manipulations, altars, cult objects, schematized songs, fetishes, and priests.
These seven stories contain mentions of eight or nine directional circuits, as per the list. Four of these circuits are sunwise; five, if a half-circuit be included, run counter-sunwise. Three begin with north; three with west; one with south; one with east; one with southwest. None of the circuits has color associations; such do occur in other tales, but they seem to be as variable as the directions and starting points are variable here.
MythParagraphFootnoteDirectionBeginEndReferenceCane8171CounterNEDive to become beautiful (Ct. n.72)Nyohaiva3465CounterSWCreate wand magicallyRaven410SunwiseWSCreate gourd magicallyRaven3027CounterESWalk before transformingDeer513CounterWNLook aboutDeer2239SunwiseWS4 actual mountains citedMastamho3758SunwiseSWSE4 kinds of seeds plantedMastamho75105CounterNSHalfcircuit, withdrawalMastamho85127SunwiseNWDancers' lines face
There are also cases of the directions being named in opposite pairs instead of in a circuit. Thus in Cane,I,7b,11b,15,17b, girls are obtained successively from W, E (as wives for the younger brother), N, S (for the older). The cages of the girls' birds are twisted, successively, of red and white, red and blue, (unstated), and red and blue cloth. In Mastamho, paragraphs49-50, the direction names are taught in the order: N, S, W, E.
It is evident that the Mohave like the formalism of four times, of cardinal directions, and often of a circuit; but that, especially as compared with Hopi, Zuni, and Navaho, they are untrammeled as to turn, start, end, color, or other associations. This is evidently because they wholly lack strict rituals such as these other southwestern tribes have developed so abundantly with manipulations, altars, cult objects, schematized songs, fetishes, and priests.