30 Field Museum of Natural History — Anth., Vol. XI. 



contents of the food bowl and kneaded the entire contents of the bowl 

 into a dough, of which they formed balls that they put on the tray 

 containing all the nakwakwosis which the women had made for the 

 dead. The other women accompanied the rattling with singing, at 

 the same time moving their hands upwards and downwards and side- 

 ways, and slowly stepping sideways in the same manner as on the last 

 day in the public dance, when, however, they hold in their hands the 

 large marau-vahos. 1 Wickwaya then distributed the balls with some 

 meal to four women, one of whom went to the north, the second to the 

 west, the third to the south and the fourth to the east side of the village, 

 and from there described, in a running gate, a quarter circle around 

 the village, throwing away the balls as food and the nakwakwosis as 

 an offering to the dead and stopping at the place where the next woman 

 had started. Upon their return they all ate supper in the kiva, and 

 then spent the evening partly in the kiva, partly in their homes. While 

 Wickwaya distributed the balls to the women the chief priestess and 

 her assistant, who had prepared the balls, retired to the north side of 

 the altar, where they went through the often observed purification 

 process of vomiting. It was not noticed that they had previously 

 taken an emetic, but very likely they had. Three more women and 

 one man, Lomalehtiwa, had come in. The latter tended to the fire 

 at the fireplace. Among the first was also the wife of Homihoiniwa, 

 Wickwaya 's half-brother, who was to play a conspicuous part in the 

 public summer ceremonies of the last day, acting as the Rabbit Woman. 

 Most of the time from the evening meal until midnight was spent in 

 conversation, practicing of songs, etc. 



Fifth Day (Nalosh tala, Fourth Day). 



Notes of January 13, 1901. — The men and women participating 

 in the ceremony were up all night between the fourth and fifth day. 

 So the description of this day's proceedings begins with twelve o'clock 

 of this night. Soon after midnight the women arranged themselves 

 in an oblong circle in the deeper portion of the kiva and for nearly an 

 hour practiced singing and the proper moving and swinging of their 

 arms to the time of the singing, for the public performances. Each 

 one held in one hand a white ear of corn, which they call "mother." 

 The three leaders were, during this time, sitting silently at their usual 

 places. 



At about two o'clock a. m. two more men, Qoyawaima and Tangak- 



1 When the word baho (prayer stick) is used as part of compound words, the b changes to v, as 

 in sakwa-vaho (green baho) puts-vaho (flat or wide baho) , etc. 



