28o Field Columbian Museum — Anthropology, Vol. VIII. 



down from kiva, and run about through brush. Hawk-man seizes priest's son, 

 throws him on cloth, and other boys carry him to kiva, where he is thrown 

 through opening. He comes out unhurt, and other boys are treated in the 

 same way without being hurt. They return to kiva and see round oven dug 

 into earth, in which old woman keeps up fire. Hawk-man throws first priest's 

 son and then other boys into ovens, and woman spurts medicine on them. 

 When costumes burned off, Hawk-man takes bodies and covers them with cloth 

 north of fireplace. He sings songs over them and they begin to move and are alive 

 again. Old woman then washes their heads and gives each white corn ear. Hawk- 

 man tells them to go home, take their wood to Blue Flute kiva, and remain there 

 for him. He hands priest's son eagle wing feather, and youths leave. They 

 go to kiva. When it is dark. Hawk enters and takes seat near fireplace. They 

 smoke, and then Hawk makes gruel which he feeds to youths. He says they 

 are not to go home, and that in morning some are to sit in north end of kiva 

 and some in south. The former are to be fire-jumpers and Yayaatu, and the 

 latter singers. He sprinkles meal line between them and selects one for witch- 

 man. They are to sit apart all next day. They remain there four days. 

 Hawk-man coming to feed them every night. In evening of following day he 

 brings costumes and yellow paint. Watcher digs four ovens on plaza and 

 others bury long cotton string and stretch strings along houses. In morning 

 watcher begs wood and heats ovens. Hawk-man dresses up and paints others 

 in kiva. At noon singers come out, throw pinch of meal towards sun, march 

 to plaza, where they line up and sing. Yayaatu then go to plaza, priest's son 

 carrying cloth, and then they rummage through village. People get angry 

 and they return to plaza, where priest's son jumps into oven and is carried into 

 kiva and resuscitated by Hawk-man and old woman. Others are treated in 

 same way. They then dance and perform jugglery, and are discharged by 

 Hawk-man. Next morning youths go home and are no longer dangerous. 

 They form Ydyaatu Society. 



II. — The Origin of Some Mishongnovi Clans. 



Batki clan and Sand clan come from Paldtkwapi. When travelling, Sand 

 clan spreads sand on ground and plants corn. Bdtki clan causes it to thunder 

 and rain and crops grow in day. They find Bear, Parrot, and Crow clans at 

 Mish6ngnovi, and are asked what they know about producing rain crops. 

 They show their power, and their leader is made chief of village. Spring 

 Toriva is very small, but Batki-namu puts in it mud, grass, and water from 

 Little Colorado River and flow of water increases. Batki is admitted to Ante- 

 lope and Blue Flute Fraternities of other clans. Young Corn-Ear clan comes 

 from Pueblo and brings larger corn. 



12. — The Destruction of PalAtkwapi. 



After coming from under-world, people remain with Skeleton some time. 

 When they travel eastward large party comes to Paldtkwapi. Among them is 

 Divided Water clan. Old man belonging to this clan is shamefully mistreated, 

 and he reports to village and other chiefs, complaining of young men. Village 

 chief says they will move away. He tells son to run to Pine Ridge. They are 

 sorcerers. On his return, chief makes four masks which his son puts on, the 

 last being like that of Skeleton. He has fingers cut from old corpses tied to 



