314 Field Columbian Museum — Anthropology, Vol. III. 



to obtain some of these songs, but have thus far failed. Even a partial 

 recording of the songs while they are being chanted, possible in other 

 ceremonies, has been impossible in this ceremony, for three reasons: 

 First, the words are pronounced less disti>nctly than is usually the case, 

 and the singing is mostly low and humming; secondly, the intervals 

 between the songs are unusually short, so that it is not always possible 

 to find out where one song ends and the next one begins; thirdly, the 

 jingling of the bells of the Antelope youth and maid increases the 

 difficulty to catch words and sentences. I am told that some of 

 the songs are not understood even by the priests, as the language used 

 is not understood by the Hopi.' Repeated efforts to get at least the 

 number of songs chanted, lead me to believe that there are sixteen, 

 though this is by no means certain. 



The Snake novice of 1896, who sat with the Antelope novices on 

 the previous evening, seemed to be considered a full tcwtiwimRa now, 

 as he sat with the other Snake priests and participated in the singing 

 from this day on. 



After the ceremony, the Snakes return to their kiva, the chief 

 priest however now saying at the foot of the ladder, "Pai itam 

 ctikaokahkang tapkinawicni" (Now, we being strengthened, again go 

 forward to the evening). 



Breakfast is then partaken of in both kivas, whereupon Tob^ngo- 

 tiwa at once proceeds to make the four green bahos and four chochokpis 

 and places them on the west side of the sand ridge again to be con- 

 secrated during the day and deposited the next morning, as has already 

 been stated. Usually nothing of special importance takes place in the 

 Antelope kiva during the day. Only in the afternoon, the sprinkler 

 begins to make two chochokpis, about fourteen inches long, and two 

 q6ng6tkis.^ The latter consist of a stick about two inches long and 

 three-fourths of an inch in diameter, which is painted black, with the 

 exception of the ends, which are painted green. To the middle of 

 the stick is attached a small eagle feather nakwakwosi. These 

 cylinder-like objects are said to represent the small clay balls 

 ("q6onga") which are formed by the water in the washes, and they are 

 considered to be special prayer offerings that the washes may rise and 

 flood their thirsty fields. These cylinders and the two long chochokpis 

 are placed near the altar, there to be consecrated, as it were, for use 

 later on. Some of the Antelope men go to their fields; those who 

 remain spend their time in smoking, eating, chatting, sleeping, etc. 



' This pertains to nearly all Hopi ceremonies. The priest when asked where these songs 

 come from, almost invariably points to either Zuni or the Pueblos of New Mexico. 



'These qongotkis (from qoonga. ball— tuki, cut— because cut from a stick) are made on 

 many occasions in Hopi ceremonies. 



