122 Field Columbian Museum — Anthropology, Vol. III. 



Several other pairs have followed the first at once in the same man- 

 ner, so that always three or four couples are dancing backward and 

 forward in the middle of the kiva and then releasing each other, 

 others constantly following, so that the two circles keep always mov- 

 ing, the men from left to right, the manas from right to left. 



It is extremely interesting to watch the two moving circles with 

 their constantly varying combinations of the couples as they meet 

 and join hands at the apex of the line. In some instances the two 

 are young and handsome figures ; in others the male dancer is an old 

 decrepit man, the mana a child ; still in others the male a youth, the 

 mana an old crone, carrying a large pine branch and in it one of the 

 aforementioned dolls, and, besides that, often a heavy load of parcels, 

 bundles and bags on her back. This constant change in the com- 

 bination of the moving figures, the doleful singing in the deep, 

 sonorous voices of the men and the high-pitched tones of the chil- 

 dren, the dimly lighted kiva, the spectators squatting on the nearly 

 dark elevated portion of the kiva, presents a scene never to be for- 

 gotten. 



When the dance in one kiva is over the dancers proceed to 

 another kiva, another group enters, and so on until the dancers from 

 every kiva have made the round of all the kivas, which is usually the 

 case by about three o'clock in the morning, when all retire for a few 

 hours' rest, and the village is suddenly wrapped up in the stillness of 

 the chilly winter's night. 



In the Honani kiva nothing of importance is usually going on. 

 On one occasion I found the old Powamu chief alone there, silently 

 smoking. He has told me, however, that on those occasions when a 

 full Wowochim ceremony had taken place the preceding fall in times 

 past, he used to bury four bahos towards morning of this night on 

 the four sides of the village, placing them in the ground against the 

 foundation walls of four different houses. These bahos are called the 

 roots of the houses or of the village. They are a prayer offering for 

 the safety of the village. 



Tenth Day. (Ninth Day of the People.) 



As the ceremonies of this day have never been observed because, 

 as already stated, they have not taken place for many years, the facts 

 recorded below are again based upon hearsay. It is believed, how- 

 ever, that while these notes do not by any means exhaust the subject, 

 they are substantially correct. They were submitted for revision to 

 several men who had witnessed the ceremonies. The latter did not 

 take place every year, but only on those Powamu ceremonies follow- 



