386 THE MOUNTAIN CHANT. 
the example of other authors. To all ceremonies of a character similar 
to this the term qagal is applicable. It would seem from this that the 
Navajo regard the song as the chief part of the ceremony, but since 
the Americans, as arule, regard all Indian ceremonies as merely dances 
and call them dances, I will, out of deference to a national prejudice, 
frequently refer to the ceremony as a dance. 
3. Sometimes the collective rites and amusements of the last night 
are spoken of as ilnasjingo qagal, or chant in the dark circle of 
branches, from il, branches of a tree; nas, surrounding, encircling; 
jin, dark; and go,in. The name alludes to the great fence of pinon 
branches, erected after sunset on the last night, to receive the guests 
and performers. I shall often refer to this inclosure as the corral. Some 
white men call the rites I describe the ‘corral dance,” but more usually 
they call them the “ hoshkawn dance,” from one of the minor perform- 
ances of the last night, the hackan-inga‘, or act of the Yucca baccata, 
a rite or drama which seems to particularly excite the Caucasian interest. 
To such minor acts the terms inga‘ and alili are applied; these may be 
translated dance, show, act, or exhibition. 
4, The purposes of the ceremony are various. Its ostensible reason 
for existence is to cure disease; but it is made the occasion for invok- 
ing the unseen powers in behalf of the people at large for various pur- 
poses, particularly for good crops and abundant rains. It would ap- 
pear that it is also designed to perpetuate their religious symbolism. 
Some of the shows of the last night are undoubtedly intended to be 
dramatic and entertaining as well as religious, while the merely social 
element of the whole affair is obvious. It is an occasion when the peo- 
ple gather to have a jolly time. The patient pays the expenses and, 
probably in addition to the favor and help of the gods and the praise 
of the priesthood, hopes to obtain social distinction for his liberality. 
5. This, like other great rites of the Navajo, is of nine days’ duration. 
Some of these rites may take place in the summer; but the great ma- 
jority of them, including this dsilyidje qagal, may be celebrated only 
in the winter, in the season when the thunder is silent and the rattle- 
snakes are hibernating. Were they to tell of their chief gods or relate 
their myths of the ancient days at any other time, death from lightning 
or snake-bite would, they believe, be their early fate. 
6. While in New Mexico I sometimes employed a very liberal minded 
Navajo, named Juan, as a guide and informant. He had spent many 
years among Americans, Mormons, and Mexicans, and was, I imagined, 
almost perfectly emancipated from his ‘early bias.” He spoke both 
English and Spanish fairly. On one oceasion, during the monthof Au- 
gust, inthe height of the rainy season, I had him in my study convers- 
ing with him. In an unguarded moment, on his part, I led him into a 
discussion about the gods of his people, and neither of us had noticed 
a heavy storm coming over the crest of the Zuni Mountains, close by. 
We were just talking of Estsanatlehi, the goddess of the west, when 

