244 Field Columbian Museum — Anthropology, Vol. III. 



by Sikanakpu and Polihungwa, left the kiva, going to his own kiva. 

 The total number of racers on this morning was sixty-three (PL 

 CXXXIV, a, b, c). 



Talahkuiwa, the winner of the race, having arrived at the kiva, 

 stamped three times with his foot as on the previous morning, 

 whereupon the Antelope priest came up and received from him the 

 tnongwikuru and wheel, which were taken into the kiva and were con- 

 secrated and other rites performed over them as on the previous 

 morning, whereupon Talahkuiwa took them to his field, where, mak- 

 ing a small hole in the ground, he emptied the water from the 

 mong7vikuru, closed the hole and over it he placed the wheel. The 

 mongwikuru he returned to the Antelope kiva. 



The Antelope priests now assembled in their kiva for breakfast,, 

 while preparations began in the Snake kiva for the afternoon perform- 

 ance. Here the priests now began to drop in from time to time, some 

 of them bearing snake whips (see PI. CXXIV) and bags, and many 

 carrying gourds. The bags were deposited in a pile near the hearth. 

 Two of the priests, Yoshiima and Kiwanyoshia, brought in on their 

 backs two buckskins, whereupon the older priests assembled in a 

 semicircle about the hearth, Lomanakshu lighting a pipe. After 

 smoking for several minutes he took up the bags, one by one, in his 

 hands and smoked over them four times, whereupon the bags were 

 carried out by Yoshiima and were taken to the house of the Snake 

 Woman, where their contents, consisting of various herbs, are to be 

 used by her in the preparation of the snake emetic. Yoshiima and 

 Kiwanyoshia now returned, bringing back the empty buckskin 

 wrappers in an old blanket, which were deposited in the southwest 

 corner of the kiva. 



By ten o'clock nearly all the Snake priests had again departed 

 for the fields, where they spent two hours searching for beetles, 

 which were also said to be used for the snake emetic. The Snake 

 priests, including the chief, who remained behind, engaged in smok- 

 ing about the hearth and exchanged terms of relationship. 



In the Antelope kiva the owners of the four viongwikurus had 

 taken them up and had emptied a little of the water from them upon 

 the cloud symbol. (See PI. CXXV.) They then removed the mong- 

 wikurus to their houses. The corn stalks, melon vines, etc., had also 

 been taken from the batni by Polihungwa, who had deposited them in 

 his corn field. It was also noticed that on the rain and cloud sym- 

 bols and on the bodies of the four lightning symbols were the im- 

 prints of finger marks. This had been done during the forenoon. 

 During the morning performance yellow pollen had also been 

 sprinkled on the heads of the four lightning symbols. In front of the 



