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



sleep, but as sleeping is prohibited the sleeper is soon disturbed and 

 aroused again. At about one o'clock the ten leaders take their usual 

 places around the altar again and, as far as I could determine, the 

 same ceremony, that has taken place every day, is again enacted. All 

 the others present sit scattered on the floor south of the leaders and 

 join in the singing as much as they can. At the conclusion of the 

 performance they all cast a pinch of meal towards the altar. 



Pungnyanomsi and her sister-in-law now leave the kiva, the rest 

 fold up their blankets or upper garments diagonally, lay them over 

 one shoulder, tying the two ends together over their chest. All then 

 move in slow procession sideways around the altar and ladder four 

 times. As they pass Wickwaya, who stands at the north side of the 

 altar, he thrusts one of the sticks from the altar ridge behind the rolled 

 up garment on the back of each woman. As the kiva is only dimly 

 lighted it was not possible to get all the details of these, more or less 

 rapidly, developing performances. A number of the women — all 

 the leaders I think — take an object from the altar. On one occasion 

 one had a netted gourd vessel; Wickwaya's mother had the tiponi. 

 Wickwaya, Navini and Homihoiniwa, each, had one of the wide corn- 

 slabs from the altar. After completing the fourth circuit they all 

 filed out, the men last. 



As the night was very dark I could not record the exercises outside 

 very well, but believe that they were the same as took place during 

 this night in the winter ceremony (see page 31). Outside two men were 

 guarding the kiva. The whole procession went around the kiva several 

 times, occasionally sprinkling meal at the south end of the kiva. All 

 then came in again and sat down. Navini and Homihoiniwa burned 

 the nakwakwosi that had been lying at the fireplace during the day. 

 Wickwaya lighted a pipe, whereupon the three men smoked. The 

 alter remained in its dismantled condition. 



Nothing of importance takes place during the remaining part of 

 the night, in fact, no regular ceremony takes place all day. In the 

 forenoon most of the participants rest and sleep in their homes. On 

 one occasion I noticed Wickwaya and Navini in their fields. 



In the afternoon, however, a number of the women assemble in 

 the kiva and practice songs which they usually compose right then 

 and there. The women are attired in all manner of ludicrous ways, 

 partly in. men's, partly in white man's dress, partly in that of other 

 tribes, etc. The songs usually refer to some real or imaginary pecu- 

 liarity of some man in the village, and are chanted at the public dance, 

 which is performed by these women on the plaza in the evening. This 

 is called tao-somngwu ("song-tie" or "song-bind"), because the man 



