n6 Field Museum of Natural History — Anth., Vol.' XI. 



was sent after clay, of which he made five cone-shaped stands or pedestals 

 about 3x4 inches large. Naashashtiwa then made a semi-circular 

 sand-ridge, and put thirty-two black eagle wing feathers into the ridge 

 and then corn -meal and black lines on it. He then painted two black 

 lines (crossing each other) on the base of his tiponi and of each clay 

 stand. Talasswungwnima took out his tiponi, old nakwakwosis, etc. 

 from their old wrappings and placed them on the floor, to be used on the 

 altar. Naashashtiwa then put the long, black stick, described before 

 into one of the stands and placed it in the centre before the sand-ridge 

 He then placed his tiponi to the west end of the ridge each time, first 

 sprinkling meal first from six directions towards the centre, but instead 

 of from the south-west {yf) (for below) , as is done everywhere else, he 

 sprinkled from the north-west (^f-). This deviation from the univer- 

 sal rule I have observed several times in the ceremonies of this fraternity 

 in the Kwan kiva, and here only. A further variation consists in the 

 fact that tiponis of the Kwakwantu have tied to them what seems to be 

 a small tiponi. The two tiponis, used in this ceremony, were of that 

 kind (see Plate LI). 



Talasswungwnima now put up his tiponi at the east end of the 

 ridge, and then placed the medicine bowl before the altar, and poured 

 water into it from three gourd vessels, also observing the directions 

 (as just explained) in the waving of the tiponi, bowl, sprinkling meal, 

 pouring water, etc. Wherever the six directions are observed in this 

 kiva, in whatever performance, north-west takes the place of south-west. 

 Naashashtiwa then strew a small quantity of either meal or corn-pollen 

 into the medicine bowl from the six directions and then sprinkled a 

 meal line in a south-east direction from the altar and put the four gourd 

 vessels and four crooks on the line (see Plate LI). He then took a 

 seat west, Talasswungwnima south-west of the altar; Nakwaheptiwa, 

 who had in the meanwhile lighted a pipe, handed it to Talaswungwnima, 

 who smoked, then handed the pipe to Naashashtiwa, who also smoked. 



I now went out about ten minutes, and when I returned I found the 

 corn-ears lying around the medicine bowl, and the two old men were 

 singing, Naashashtiwa rattling a mosilili (cone shell rattle), and Talass- 

 wungwnima putting a little corn-pollen on each corn-ear at short inter- 

 vals. The corn-ears were placed around the bowl not before, but during 

 this song. Whether this was the second song, the first having been 

 chanted while I was not there, I do not know. 



Other song: Talasswungwnima placed small pieces of stone or shell 

 near the corn-ears, first one north, then west, south, east, north-east 

 and north-west. 



Other song: Talasswungwnima put an old makwanpi (aspergill) 



