464 THE MOUNTAIN CHANT. 
253. As the daylight songs are sung just at dawn, in the corral, be- 
fore the dance ceases, their significance is apparent. 
OTHER SONGS AND EXTRACTS, 
254. SONG OF THE PROPHET TO THE SAN JUAN RIVER, 
Aiena. 4. Bighyisgo cinit ¢eya‘ 
1. Nagai gonilinié, uagai gonilinié, Hainiyéa, ete. 
2. Bichyisgo cini‘ }eya‘ 
Hainiyéa, hainiyéa, aiee nid haine- | 5. Nagai sa" bigoié, nagai gonilinié, 
yahe, oodhe. 6. Bighyisgo cini‘ feyat 
Hainiyea, ete. 
3. Nagai gointyelié, nagai gonilinié, 
255. Translation.—1. Nagai, that; ¢gonilini, flowing water, ariver. 2,4,6. Bighyis- 
go, across it; cini‘, my mind; ¢eya‘, it goes, or, it comes, it wanders to or from. 
3. Cointyéli, broad water. 5. Sa™ bigo, water of old age. 
256. For origin and free translation of this song, see paragraph 22. 
257. SONG OF THE BUILDING OF THE DARK CIRCLE. 
Oea oea, ea ea, he he; 
Oead oead, ed eed, he he, ee na® a. 
1. Dsilyit Neydni, cayoléli cayoleh ; | 5. Teike-¢igini, cayoléli cayoléli; 
2. Teoyaj ¢ilhyili, cayoléli cayoleéli ; fs Teoyaj goliji, cayoleli cayoleli ; 
3. Tsica alili, cayoléli cayolelhi ; | 7. Tsi¢a alili, cayoleli cayoleli ; 
4. Bija ¢igingo, cayoleli cayoleéli. | 8. Bija cigingo, cayoleli cayoleli. 
258. Translation.—1. Dsilyi‘ Neyani, Reared Within the Mountains, the prophet who 
instituted these ceremonies; cayoleli, he carries [something long and flexible, as a 
branch or sapling] forme. 2,6. Tcoyaj, a spruce sapling, diminutive of tco, spruce ; 
¢ilhyil, black; ¢olij, blue. 3, 7. Tsi¢a alili (usually tsi¢a bialili), truly a dance im- 
plement. 4,8. Bija ¢igingo (usually bija-ye¢igingo), a holy treasure, a magic wand. 
259. Free translation. 
Reared Within the Mountains carries for | The Holy Young Woman carries for me ; 
me ; A blue spruce sapling, she carries for me; 
A black spruce sapling, he carries for me; | An implement of the rites, she carries for 
Animplement of the rites, he carries for me; me ; 
A holy treasure, he carries for me. | A holy treasure, she carries for me. 
260. The evergreen poles used in the dance and in making the * dark 
circles,” to both of which this song probably refers, were, in all cases where 
J have observed them, made of pinon and not of spruce; but all dances 
I have witnessed were at altitudes of about six thousand feet, where 
pinon was abundant and spruce rare. In those portions of the Navajo 
country with which I am familiar the spruce (Pseudotsuga douglassii) 
grows plentifully at the height of eight thousand feet, sparsely below 
that. There is good reason for believing that the spruce is the true 
sacred tree of these rites and that the pinon is only a convenient sub- 
stitute. The song is called [nasjin Beni¢a, “that with which the dark 
circle is built.” Itis sang by the shaman at the eastern gate, while the 
young men are building the corral. (Paragraph 124.) I have other 
