In early times, when the organization of the people into clans was more
clearly defined, a section of territory was parceled out and held as a
clan ground, and some of the existing clans took their names from such
localities. Legends are still current among the old men of these early
days before the introduction of sheep and goats and horses by the
Spaniards, when the people lived by the chase and on wild fruits, grass
seeds, and piñon nuts, and such supplies as they could plunder from
their neighbors. Indian corn or maize was apparently known from the
earliest time, but so long as plunder and the supply of game continued
sufficient, little effort was made to grow it. Later as the tribe
increased and game became scarcer, the cultivation of corn increased,
but until ten years ago more grain was obtained in trade from the
Pueblos than was grown in the Navaho country. There are now no defined
boundaries to the ancient clan lands, but they are still recognized
in a general way and such a tract is spoken of as “my mother’s land.”

Families cling to certain localities and sections not far apart, and
when compelled, by reason of failure of springs or too close cropping
of the grass, to go to other neighborhoods, they do not move to the new
place as a matter of right, but of courtesy; and the movement is never
undertaken until satisfactory arrangements have been concluded with the
families already living there.

Some of the Pueblo tribes, the Hopi or Moki, for example, have been
subjected to much the same conditions as the Navaho; but in this case
similarity of conditions has produced very dissimilar results, that is,
as regards house structures. The reasons, however, are obvious, and
lie principally in two distinct causes--antecedent habits and personal
character. The Navaho are a fine, athletic race of men, living a free