ong-priest arrived at noon on the 12th of October,
1885. Almost immediately after his arrival we boldly entered the
medicine lodge, accompanied by our interpreter, Navajo John, and pleaded
our cause. The stipulation of the medicine man was that we should make
no mistakes and thereby offend the gods, and to avoid mistakes we must
hear all of his songs and see all of his medicines, and he at once
ordered some youths to prepare a place for our tent near the lodge.
During the afternoon of the 12th those who were to take part in the
ceremonial received orders and instructions from the song-priest. One
man went to collect twigs with which to make twelve rings, each 6 inches
in diameter. These rings represented gaming rings, which are not only
used by the Navajo, but are thought highly of by the genii of the rocks.
(See Fig. 117.) Another man gathered willows with which to make the
emblem of the concentration of the four winds. The square was made by
dressed willows crossed and left projecting at the corners each one inch
beyond the next. The corners were tied together with white cotton cord,
and each corner was ornamented with the under tail feather of the eagle.
These articles were laid in a niche behind the theurgist, whose
permanent seat was on the west side of the lodge facing east. The night
ceremony commenced shortly after dark. All those who were to participate
were immediate friends and relatives of the invalid excepting the
theurgist or song-priest, he being the only one who received direct
compensation for his professional services. The cost of such a ceremony
is no inconsiderable item. Not only the exorbitant fee of the theurgist
must be paid, but the entire assemblage must be fed during the nine
days' ceremonial at the expense of the invalid, assisted by his near
relatives.

[Illustration: Fig. 117. Gaming ring.]

A bright fire burned in the lodge, and shortly after dark the invalid
appeared and sat upon a blanket, which was placed in front of the
song-priest. Previously, however, three men had prepared themselves to
personate the gods--Hasjelti, Hostjoghon, and Hostjobokon--and one to
personate the goddess, Hostjoboard. They left the lodge, carrying their
masks in their hands, went a short distance away and put on their masks.
Then Hasjelti and Hostjoghon returned to the lodge, and Hasjelti, amid
hoots, "hu-hoo-hu-huh!" placed the square which he carried over the
invalid's head, and Hostjoghon shook two eagle