144. In a moment after they had disappeared the form of one personating an aged, stupid, short sighted, decrepit man was seen to emerge slowly from among the crowd of spectators in the east. He was dressed in an old and woefully ragged suit and wore a high, pointed hat. His face was whitened and he bore a short, crooked, wooden bow and a few crooked, ill made arrows. His mere appearance provoked the “stoic” audience to screams of laughter, and his subsequent “low comedy business,” which excelled much that I have seen on the civilized stage, failed not to meet with uproarious demonstrations of approval. Slowly advancing as he enacted his part, he in time reached the place where the yucca stood, and, in his imbecile totterings, he at length stumbled on the plant and pretended to have his flesh lacerated by the sharp leaves. He gave a tremulous cry of pain, rubbed saliva on the part supposed to be wounded, and muttered his complaints in a weak and shaking voice. He pretended then to seek for the plant, and was three times wounded in his efforts to find it. At length, kneeling on the ground, with his face buried in the leaves, he feigned to discover it, and rejoiced with querulous extravagance over his success. When he had marked the spot and the way back to it with an exaggerated burlesque of the Indian methods of doing these things, he went off to find his “old woman” and bring her to pick the fruit. Soon he returned with a tall, stalwart man, dressed to represent a hideous, absurd-looking old granny. The latter acted his part throughout the rest of the drama with a skill fully equal to that of his comrade. 145. There were scenes in this drama which may not be told in this connection. It will suffice to say here that when the yucca fruit was picked and put in the basket the old man helped the “woman” to shoulder her load and the pair left the corral. The hackàn-inçá‘ does not invariably appear in the corral dance. I have attended one ceremony where it was omitted. I have heard two descriptions of the dance which differed very much from the one given above. 146. Many facts concerning not only the hackàn inçá‘, but other parts of the mountain chant, have not been allowed to appear in this essay. Recognized scientists may learn of them by addressing the author through the Director of the Bureau of Ethnology.