88 Field Columbian Museum — Anthropology, Vol. Ill, 



medicine bowl and then blows with an eagle wing bone whistle into 

 the medicine bowl, which he follows with asperging. This he repeats 

 at short intervals, carrying the corn pollen from the west, south, east, 

 northeast, and southwest sides towards the medicine bowl. When he 

 has finished the circuit he places the whistle into the corn husk con- 

 taining the pollen, and then joins in the singing, beating time with 

 the aspergill. Eight songs now follow, some in slow, others in quick 

 time, the loudness of the rattling varying considerably. At the con- 

 clusion the Powamu chief says, ^^ Kwakwai'' (Thanks!), and all lay 

 down the rattles and feathers with which they have accompanied the 

 singing, sprinkling the meal which they hold in the hands with these 

 objects on the latter. 



The pipe-lighter has in the meanwhile lit the pipe and smoked 

 from it a few puffs at the fireplace and now hands it to the Powamu 

 priest, exchanging terms of relationship with him. The priest smokes 

 a few minutes, blowing the smoke towards the altar, and especially 

 towards the tiponi and medicine bowl, hands the pipe to the Katcina 

 priest who also smokes a few puffs and then all the others smoke, 

 always exchanging terms of relationship. In exchanging these terms 

 the one who has received the pipe always smokes a little while and 

 then speaks, first addressing the one who has handed him the pipe. 

 The latter then immediately replies. These terms do not refer to 

 blood, but to clan relationship, and a careful study of them in all the 

 ceremonies would undoubtedly throw considerable light on the rela- 

 tion the various clans bear to each other. When all have smoked, 

 the pipe is handed back again from one to the other, each one again 

 smoking a few puffs. The Powamu chief who smokes last calls to the 

 pipe-lighter, ^^Pao kwisto'' (Come get it). The latter gets the pipe, 

 cleans it and places it on the floor near the fireplace. The Powamu 

 and Katcina priests each now utter a short prayer, to which all respond 

 by "y4«<r>^ad! " (" So beit," or "All right"), whereupon all hold a little 

 meal to their lips and sprinkle it from the six directions towards and 

 on the altar, dropping the last pinch on the rattles and feathers which 

 they had used for beating time. That ends the day's observances, as 

 they occur in the absence of an initiation ceremony. 



Fifth Day, with the Initiation Ceremony. 

 (Fourth Day of the People.) 



In the forenoon the altar is put up as usual, and as has. already 

 been described, but, in addition to this, a slab is placed on each 

 side of the altar with a picture of the Ho-Katcina, and a peculiarly 

 constructed lightning frame is put up in the northwest corner of the 



