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Mythos Atlas

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Born for Water (Tóbájíshchíní) vs Monster Slayer (Naayééʼ Neizghání)

Born for Water (Tóbájíshchíní)
Born for Water (Tóbájíshchíní)Diné (Navajo)
Monster Slayer (Naayééʼ Neizghání)
Monster Slayer (Naayééʼ Neizghání)Diné (Navajo)

Born for Water (Tóbájíshchíní) and Monster Slayer (Naayééʼ Neizghání) are recorded as siblings in the Diné (Navajo) Tradition.

At a glance

Born for Water (Tóbájíshchíní) and Monster Slayer (Naayééʼ Neizghání) compared
Born for Water (Tóbájíshchíní)Monster Slayer (Naayééʼ Neizghání)
TraditionDiné (Navajo) TraditionDiné (Navajo) Tradition
Domainsprotection, the Hero Twins' partnershipprotection of the Diné, the destruction of the monsters, war and courage
Symbolswaterlightning arrows, flint armor
Also calledTóbadzĭstsíni (Matthews's spelling), Child of the WaterNayénĕzgani (Matthews's spelling), Slayer of Alien Gods

Where they meet

The atlas records no domain or symbol that Born for Water (Tóbájíshchíní) and Monster Slayer (Naayééʼ Neizghání) share.

They are compared because of how the myths connect them, not because of what they rule.

Where they part

Only Born for Water (Tóbájíshchíní)

Associated with protection and the hero twins' partnership.

Only Monster Slayer (Naayééʼ Neizghání)

Associated with protection of the diné, the destruction of the monsters, and war and courage.

How each was worshipped

Born for Water (Tóbájíshchíní)

The Holy People are part of a living religion. Ceremonies associated with them, including the Blessingway (Hózhǫ́ǫ́jí) and the chantways conducted by hataałii (ceremonial practitioners), are not described on this site, and sandpaintings are not reproduced, because they are sacred and made for healing within ceremony. Many Diné families teach that the origin stories in which the Holy People appear should be told only in winter, after the first frost and before the first thunder of spring.

Monster Slayer (Naayééʼ Neizghání)

The Holy People are part of a living religion. Ceremonies associated with them, including the Blessingway (Hózhǫ́ǫ́jí) and the chantways conducted by hataałii (ceremonial practitioners), are not described on this site, and sandpaintings are not reproduced, because they are sacred and made for healing within ceremony. Many Diné families teach that the origin stories in which the Holy People appear should be told only in winter, after the first frost and before the first thunder of spring.

The two figures

Diné (Navajo) Tradition

Born for Water (Tóbájíshchíní)

The younger of the Hero Twins, Monster Slayer's brother; in Matthews's version the son of White Shell Woman by the water, in many later tellings Changing Woman's son by the Sun.

Tóbájíshchíní, Born for Water, is the brother of Monster Slayer, and the two act together through the journey to their father's house and the killing of the first monster. His name, usually translated "born for water" or "child of the water", reflects the version of his birth told in Matthews's *Navaho Legends*, in which White Shell Woman conceives him by the dripping of water, while Changing Woman conceives Monster Slayer by the Sun. In many later tellings both are Changing Woman's twin sons by the Sun.

Read the full Born for Water (Tóbájíshchíní) entry

Diné (Navajo) Tradition

Monster Slayer (Naayééʼ Neizghání)

The elder of the Hero Twins, son of Changing Woman and the Sun, who with his brother journeys to their father's house and returns with lightning weapons to destroy the monsters that preyed on the Earth Surface People.

Naayééʼ Neizghání, Monster Slayer, and his brother Tóbájíshchíní, Born for Water, are the Hero Twins of Diné tradition. Monster Slayer is the son of Changing Woman and the Sun, Jóhonaaʼéí. The twins grow up hidden from the naayééʼ, the monsters that are killing the people, and in time set out to find their father.

Read the full Monster Slayer (Naayééʼ Neizghání) entry
About this comparison

Comparisons pair figures that play a similar role across traditions, or that the myths connect within one. A shared role does not, by itself, establish a shared origin.