(M182) Further, we are told that “the natives of Aracan dance in order to render propitious the spirits whom they believe to preside over the sowing and over the harvest. There are definite times for doing it, and we may say that in their eyes it is, as it were, an act of religion.”(577) Another people who dance diligently to obtain good crops are the Tarahumare Indians of Mexico. They subsist by agriculture and their thoughts accordingly turn much on the supply of rain, which is needed for their fields. According to them, “the favour of the gods may be won by what for want of a better term may be called dancing, but what in reality is a series of monotonous movements, a kind of rhythmical exercise, kept up sometimes for two nights. By dint of such hard work they think to prevail upon the gods to grant their prayers. The dancing is accompanied by the song of the shaman, in which he communicates his wishes to the unseen world, describing the beautiful effect of the rain, the fog, and the mist on the vegetable world. He invokes the aid of all the animals, mentioning each by name, and also calls on them, especially the deer and the rabbit, to multiply that the people may have plenty to eat. As a matter of fact, the Tarahumares assert that the dances have been taught them by the animals. Like all primitive people, they are close observers of nature. To them the animals are by no means inferior creatures; they understand magic and are possessed of much knowledge, and may assist the Tarahumares in making rain. In spring, the singing of the birds, the cooing of the dove, the croaking of the frog, the chirping of the cricket, all the sounds uttered by the denizens of the greensward, are to the Indian appeals to the deities for rain. For what other reason should they sing or call? For the strange behaviour of many animals in the early spring the Tarahumares can find no other explanation but that these creatures, too, are interested in rain. And as the gods grant the prayers of the deer expressed in its antics and dances, and of the turkey in its curious playing, by sending the rain, they easily infer that to please the gods they, too, must dance as the deer and play as the turkey. From this it will be understood that dance with these people is a very serious and ceremonious matter, a kind of worship and incantation rather than amusement.”(578)