3i8 Field Columbian Museum — Anthropology, Vol. III. 



chochokpi on the south-west corner of the sand mosaic, and two bahos 

 with the corn-ears of the novices on the south side of the altar.' On 

 one occasion I noticed that a number of nakwakwosis, that had been 

 made by different men, were taken out by a small boy, but I failed to 

 learn the particulars about it.^ 



The messenger, already referred to, who is to get the water for 

 the race that is to take place the next morning, must belong to the 

 Batki clan, or some clan related to it, such as the Pihkash (Young Corn 

 Ear) or Omawu (cloud) clan. The water on this day is gotten from 

 Tilhciwa, a spring about three miles, or from Toriva, a spring about 

 ten miles south-east from Oraibi. Usually the messenger does not 

 return to the village the same day, but sleeps in the valley at the place 

 where the race starts the next morning. If he be, as is not usually 

 the case however, an elderly man, or if it rains, he returns to the kiva, 

 hands the water, etc., to the Antelope priest, who smokes over it. 

 He then sleeps in the kiva, and returns to the starting-place of the 

 race very early the next morning, taking with him the mongwikuru 

 with water to which is tied a small corn-ear and one of the .large 

 chochokpis with the wheel and cylinder. 



When starting for the spring he takes with him from the Ante- 

 lope kiva the following objects: The mongwikuru with the objects 

 attached to it, as just mentioned, a ball made of clay by the Antelope 

 chief, a long buzzard wing feather, an eagle-bone whistle (t6t6qpi), 

 some corn-meal, corn-pollen and honey, and a number of bahos. 



From the Chief Snake priest he receives: a bullroarer, meal, 

 honey, some warriors' bahos, and some flat and green bahos. All 

 these objects are wrapped into an old ceremonial blanket (at6o), which 

 he ties by its corners and hangs over his left shoulder. The water 

 vessel with the objects attached to it he holds in his right hand. 

 He is attired in a white, unembroidered kilt and moccasins only, but 

 takes with him a blanket for the night. When he is ready to start, 

 the two chief priests say to him, "Pai um hahlaikang aohakamini!" 

 (Now gladly you will go somewhere!),' to which he replies, standing 

 at the foot of the ladder, "Uma hahlaikahkang nui nuhtaita" (Joy- 

 fully you wait for me), and then leaves. Hereupon the Snake chief 

 picks up his tray and takes it to his own kiva, as has already been 

 stated. The Antelope chief sits down near the fireplace and smokes. 



Shortly after the time for the ceremony is announced to the 



' They were undoubtedly those made by the sprinkler during this day, and were given to and 

 disposed of by the water carriers and the race winners later on. 



' While revising this manuscript one of the priests tells me that these were offerings to 

 T7!wilpongturasi or Tihkuywuhti. (See the chapter, " The Snake Legend," of this paper.) 



