The Mountain Chant, A Navajo Ceremony: Fifth Annual Report of the Bureau of Ethnology to the Secretary of the Smithsonian Institution, 1883-84, Government Printing Office, Washington, 1887, pages 379-468Matthews, Washington
Religion
The Mountain Chant, A Navajo Ceremony: Fifth Annual Report of the Bureau of Ethnology to the Secretary of the Smithsonian Institution, 1883-84, Government Printing Office, Washington, 1887, pages 379-468
Matthews, Washington
Mountainway (Navajo rite); Navajo Indians -- Rites and ceremonies
3. Sometimes the collective rites and amusements of the last night are
spoken of as ilnasjíngo qaçàl, 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 piñon
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 “hoshkàwn dance,” from one of the minor
performances of the last night, the hackàn-inçá‘, or act of the _Yucca
baccata_, a rite or drama which seems to particularly excite the
Caucasian interest. To such minor acts the terms inçá‘ and alìli 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 invoking
the unseen powers in behalf of the people at large for various purposes,
particularly for good crops and abundant rains. It would appear 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 people 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 majority of them, including this dsilyídje qaçàl, may be
celebrated only in the winter, in the season when the thunder is silent
and the rattlesnakes 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.
Public-domain text, read in full here on John Shaqi.
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