98 Field Columbian Museum — Anthropology, Vol. III. 



LV), and the first has also a pipe filled with native tobacco and a fuse 

 {kopichoki) made of cedar bark for lighting the pipe when the proper 

 time arrives (see PI. XL). These two men squat down on the floor 

 close to the wall west of the fireplace where Koyongainiwa, who has 

 been assisting in making the preparations, joins them. By this time 

 the children who are to be initiated begin to arrive. Each has a 

 white corn ear and is accompanied by two persons, one male and one 

 female, who may be either married or single. They are said to "put 

 in" {pana) t. e., to introduce or initiate the young candidate into the 

 Katcina order, and are forever after called his or her "father," or 

 "mother." They are never relatives nor can they be of the same 

 clan as the actual father and mother of the child. With this excep- 

 tion they may belong to any; but must both be of the same clan. 

 When they arrive at the kiva with their candidate they all sprinkle a 

 pinch of corn-meal on the natst and having descended the ladder, 

 sprinkle meal also on the small sand mosaic ; whereupon the candi- 

 date (kelehoya) is requested to step into the yucca leaf ring or wheel 

 before mentioned. Two men, squatting on opposite sides, hold this 

 ring and when the candidate is standing in it raise and lower it four 

 times expressing at the same time the wish that the kelehoya may grow 

 up and live to an old age and always be happy. The candidate is 

 then taken by his sponsor or "father" into the north part of the kiva; 

 another one follows, and so on until all have gone through the same 

 performance. The Powamu novitiates that were initiated the pre- 

 vious evening are also all present, but only as spectators.* When 

 all the kelehoyas have been brought in, the Katcina priest and his 

 assistant come over from the Honani kiva, the first carrying the 

 Powamu natsi and a tray with a baho and some corn-meal, the latter 

 a tray with two bahos and some meal. (See PI. LVI b.^ These bahos 

 are the ones that these two men were preparing in the Honani kiva a 

 short time before, as has already been stated. Both take a stand 

 between the ladder and fireplace facing toward the north. Shokhungyo- 

 ma now lights his pipe with the kopichoki and while he, Lomankwaima 

 and Koyongainiwa are silently smoking, the Powamu chief priest enters 

 the kiva dressed in the simple white owa as before described. In 

 his left hand he holds the netted gourd {tnongwikuru), four corn ears 

 and a wooden implement {wonawika) which is about fourteen inches 

 long and has somewhat the form of a knife (see PI. LVII). In his 

 right hand he holds the crook to which the corn ear and the corn-meal 

 packets are fastened. He takes a stand to the right of the ladder 



♦One of the leaders told the author that they are present in order to see what awaits them in 

 case they reveal anything of what they have seen the previous evening. 



