i8o Field Cot-umbian Musf.um — Anthropology, Vol. III. 



who placed it in the corner of his blanket. Polihungwa then took a 

 handful of meal and gave it to Lomanakshu, who placed it also in 

 the corner of his blanket and then addressed Polihungwa in a lengthy 

 speech. 



Polihungwa said to Lomanakshu in substance this: 



Puu lima hahlaikahka ookaokahka angnankwushani. Pai hakam 

 shukhakam teQat limi namataktaqo, puu lima aonanawaknaqoe. Puu 

 itam hikvsiat pichangata akv itam y^p hakam pai okiwa mongwacto- 

 tini. Shuwuyokwaqo yan itah natwanga angbalaiyu aknaankwushaqoe 

 akangnihtiqoe, itahtim. Pai uma yan hakam tonatyaokahkanga pai 

 hahlaikahkango angnankwashani. 



A free rendering of which is as follows: 



Now, you go and start joyfully and bravely (firmly). And if you 

 find a rattlesnake anywhere, pray to it. 



And we poor ones shall thus bring this to a (happy) conclusion 

 (referring to the ceremony). May it be raining profusely soon! The 

 rain water will run through our crops, they will thrive and our children 

 shall thrive.* Yes, thus caring for this (letting this be your purpose), 

 go you joyfully forth. 



Lomanakshu replies with essentially the same speech (only using 

 the first person instead of the second) and adds: 



Pai uma hahlaikahkango shookaokahkango yapik itamui nuhta" 

 itani. 



[Yes, you wait for us here joyfully and quietly.] 



The nakwakwosis are taken by Lomanakshu on the snake hunt 

 and deposited by him at springs or shrines that he meets. 



Rising, he takes from the fold of his blanket a pinch of meal, 

 sprinkles it four times on the tiponies and returns to his own kiva, 

 where he places the nakwakwosis and meal in a bowl and then 

 sprinkles meal over it and sits down near the fireplace, where he 

 remains silent for several minutes. He then lights the cedar bark 

 fuse {kopichoki), which had been prepared by Choshnimtiwa, with 

 which he lights a pipe, smokes into the tray four times-, hands the 

 pipe to the Qotchbuyaoma, who in turn passes it to the other men, 

 all smoking for a short interval and exchanging terms of relationship, 

 and makes a long formal speech to old Homiwushyoma, who con- 

 stantly answers '■'■ AncJiaa,''' (all right, or amen). Homiwushyoma then 

 addresses Lomanakshu, the response being made as before by 

 Lomanakshu and the others present in the kiva. 



While Lomanakshu was absent in the Antelope kiva Nakwa- 



•ihe context leaves it somewhat doubtful whether this last clause refers to tiie children of 

 the Hop) or of the corn (the corn ears). 



