24 Field Columbian Museum — Anthropology, Vol. VI., No. I. 



man from the west, the woman from the east side, and repeated the 

 same kind of a dance. This time, however, Masatoiniwa held a 

 mdngwikuru in his right, a bell in his left hand, the woman the tiponi 

 in her right and also a bell in her left hand. The objects are waved 

 to the time of the dancing, but not towards the novices. The two 

 danced in front of the row of the novices, first southward, then north- 

 ward, etc., four times southward and four times northward in all. 

 When done, they handed the objects to Ng6si, who said, "thanks," 

 and replaced them on the floor. The two withdrew behind the altar 

 frame, where they removed their costumes. 



It was now a quarter-past two o'clock in the morning. While the 

 two dancers washed off the paint from their bodies, Ng6si replaced all 

 the objects in front of the altar, whereupon the leaders seated 

 themselves at their usual places, south of the altar, the other partici- 

 pants behind them in the deeper portion of the kiva, and the singing 

 ceremony that took place the previous evening and on the first day 

 was repeated, as far as I could judge. As it was almost entirely dark 

 in front of the altar I could not see whether the different performances 

 during the different songs (with the corn, birds, etc.) took place as 

 usual. But as the four meal lines were made and the cloud producer 

 used, I infer that the assurance given me, that the ceremony is the 

 same as the others, is correct. 



The novices remained in their places during the performance. 

 Y^shiwa and Homikini sat at the fireplace and smoked, the latter also 

 keeping up the fire. At the conclusion of the ceremony all said, 

 "Askwali" (thanks)! Ng6si, I think, uttered a short prayer, and then 

 a recess was taken, which was again spent in eating, with very Ijvely 

 conversation and much laughing.^ 



While, as already stated, the performances from twelve o'clock in 

 the morning, on, as just described, have been observed only once, those 

 now following have been studied twice. After a recess of fifteen or 

 twenty mJnutes Ng6si distributes the different objects from in front 

 of the altar frame among the participants. The medicine bowl, bone 

 whistle, and aspergil she gives to the sprinkler, the Oaqol-mana 

 figurine is supposed to be given to some one of the Sand clan, the 

 corn-ears to one belonging to the Pihkash clan. But if formerly the 

 same objects were always given to certain persons, or at least to mem- 

 bers of certain clans, such is no longer the case, as the following 

 instances may show: 



^ While in ceremonies attended principally by men, as a rule, a free and unconstrained inter- 

 course prevails during the intervals when no ceremonial performances take place, the talking, laugh- 

 ing, and joking seems to be much more free in women's ceremonies, always, however, within the 

 bounds of propriety. 



