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



all over the ridge and fine dry sand in front of it. On this he sprinkled 

 a cloud symbol with powdered black shale (tohu). Next he sprinkled 

 six short meal lines from the six ceremonial points, all terminating in a 

 common centre, at the east end of the sand ridge. On these he poured 

 a small pile of dry sand into which he inserted one of the Marau-Manas 

 (figurines). He then did the same at the west end of the ridge where 

 he placed the other figurine. He then replaced the nakwakwosis that 

 were on the arms of the figurines before the altar was dismantled. 

 Next he put the five cone-shaped, flat cloud blocks behind the altar 

 ridge and the two blossom blocks and the three frogs in front of it. 

 This he followed by placing the crystal tiponi (tukwi) into a small 

 sand pile. Hereupon he again sprinkled six short meal lines on the 

 floor from the six directions in front of the altar, and placed upon these 

 the medicine bowl, six corn-ears, makwanpis, etc. He then laid the 

 double sticks with the grass wheels into the arms of the figurines, 1 

 and then thrust the crooks into the sand ridge near the baho slab on 

 the west side. From this he sprinkled a line of corn-pollen across the 

 sand field towards the south-east, then thrust the double green baho 

 with the long string (road) into the ridge near the crook, laying the 

 string along the line of corn-pollen. Hereupon he sprinkled the usual 

 six radiating meal lines on the floor again near the baho and placed 

 his tiponi in the centre and then sprinkled meal along the string road. 

 Finally he laid two, slightly bent, sticks, called bows and a weeding 

 instrument on the floor on the west and two similar bow sticks and an 

 old wooden weeding implement on the east side of the altar. Here- 

 upon he and Navini smoked a while'. 



Wickwaya then prepared for the two women, that were to get the 

 water from the spring for the ceremony, the following objects: One 

 nakwakwosi of a small eagle feather that was to be worn in the hair 

 and is called nakwa (wish, prayer) ; four nakwakwosis and one road, 

 also of eagle feathers, to be deposited as an offering at the spring; 

 also two single black and two double green bahos. 



When the altar is completed, the men smoke, the women practice 

 singing for some time, 2 and soon get the food for the noon meal. On 

 this day, usually some more women come in. The noon meal is eaten 

 in the kiva as usual. Wickwaya explained to me that the objects on 

 the altar were owned and controlled by the following participants: 



1 These sticks are called noyawopkoho, the meaning of which my notes do not give. The grass 

 is called mumura. Wickwaya says, in every summer ceremony, one of these wheels is deposited and 

 a new one made. Two are plaited, one wound with cotton twine. All have a duck feather nakwak- 

 wosi tied to them. 



2 There is an interval here of a few hours that has never been observed. Whether the women 

 again made prayer offerings I do not know, but believe that such was not the case. 



