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



of their mothers. Those who act as sponsors or godmothers for the 

 novices now tie a nakwakwosi into the hair of their respective "wards," 

 and those of the latter who sit on the floor are handed by Homikini 

 the louse scratcher, to each of which are tied four nakwdkwosis, which 

 are to be deposited by them south of the village, one on each of the 

 four succeeding mornings. I have never seen a boy initiated, except 

 among the small babies, and am told that it very seldom occurs. 



Soon after dinner Masatoiniwa makes one ptihu (road) (see F, 

 PI. VII) and four nakwakwosis to be deposited at a spring by Ng6si. 

 At about three o'clock active preparations are made for the evening 

 ceremony. The kiva is swept, some finishing touches are made on the 

 altar, and Ng6si gets ready to get the water to be used in the cere- 

 mony. After Masatoiniwa has tied a nakwakwosi into her hair, she 

 puts on her ceremonial robe (at6e), takes a mongwikuru (chief's jug) 

 (see C, PI. VII), a t6t6qpi (whistle made of an eagle wing bone) 

 (see B, PI. VII), an old eagle wing feather, a coi"n-ear, some 

 honey, sacred meal, and the pflhu and nakwakwosis made shortly 

 before by Masatoiniwa, and goes to Idnva, the principal spring on the 

 west side of the mesa. Near the spring she deposits one of the 

 nakwakwosis and some meal on the trail, throwing also a pinch 

 towards the spring. She then whistles four times with the bone 

 whistle, deposits the rest of the nakwakwosis and some meal in the 

 spring, spurts the honey on the water, then dips water into the mong- 

 wikuru with the feather four times, and then with the corn-ear four 

 times, whereupon she fills the vessel. Hereupon she says: "Tumai 

 shoshoya nu dmui chamto" ("Go we! all (of) you I have come to 

 fetch"), ascends from the spring, places the ptihu on the trail, sprinkles 

 some meal on it, throwing also a pinch towards the village, and then 

 returns to the kiva. Here she stops on the east side of the ladder, 

 Masatoiniwa sprinkles from her to the altar a line of corn-meal, returns 

 and takes from her the objects, goes along the meal line to the east 

 side of the altar, and assuming a kneeling position, hums a song over 

 them waving them slightly up and down to the time of the singing.' 

 He then places the objects on the floor, takes an old buzzard feather 

 and a pinch of ashes, and returns to the priestess, who has seated her- 

 self on the elevated floor of the kiva east of the ladder, her feet rest- 

 ing on the floor of the deeper portion of the kiva. (See PI. VIII.) 

 Standing in front of Ng6si, Masatoiniwa sprinkles some of the ashes 

 along the feather and then hums in a low voice one of the so-called 

 Nawohchi tawis (discharming songs) in an unknown language: 



