232 BUREAU OF AMERICAN ETHNOLOGY [Bull. 184 
As they leave they shake hands with tiamunyi and the other offi- 
cers, saying ““Driwawicatse (goodbye),’’ and return to their homes. 
Whether they are escorted by gowatcanyi or not my notes do not say. 
The officers remain in the hotcanitsa for a time after the nawai leave. 
Then tiamunyi dismisses everyone. The War chief talks and then 
dismisses everyone. The meeting is now over and everyone goes 
home. 
On the evening of the following day each of the six societies holds 
a meeting in its own ceremonial house. Each group is addressed by 
its nawai, who tells them of tiamunyi’s request to perform the cere- 
mony of kacaidime. Only nawai talks. When he has finished he 
dismisses the meeting and everyone goes home. 
It was decided at the meeting between tiamunyi and other officers 
and the society heads what procedure is to be followed, i.e., whether 
the societies will go into retreat simultaneously or not. If there are 
to be two retreats, one will take place before the feast for the saint on 
August 15 and one afterward. If they go in one at a time they will 
follow this order: Flint, Koshairi, Kwiraina, Giant, Kapina, and Fire 
(Flint and Koshairi will alternate in first place yearly). If two soci- 
eties go in at a time, each will go to its own ceremonial house, but 
Flint and Koshairi share a house, as do Kwiraina and Giant; Kapina 
and Fire, however, will each have its own house. 
The retreat lasts 8 days, divided into two equal parts. During 
the first 4-day period the medicinemen take an emetic and vomit 
each morning. They must abstain from sexual intercourse during 
this time, but they may eat anything they wish. On the first 2 
days of the first 4-day period the medicinemen may do their own 
private work; on the next 2 days, however, they must prepare for 
the ceremony to follow. 
On the morning of the third day, one, two, or three members, 
selected by the nawai, go out to the mountains to collect materials 
to decorate their ceremonial chamber. They get two small spruce, 
pine, or pifion trees; these will be placed on either side of the slat 
altar. They bring back a quantity of spruce or pine boughs for 
decorations, willow branches for prayersticks, some oak for a kick- 
stick if they are to have a race, and four waterworn pebbles which 
will be placed one on each of four sides of the waititcanyi (medicine- 
bowl) which will be placed on the sand painting. The tcaiyanyi 
return from their collecting expedition after dark and go directly 
to their ceremonial house, where they will sing a few songs before 
retiring. 
The next morning they begin to decorate their ceremonial room. 
They erect their slat altar (atcin), lay down their ha’atse (sand paint- 
ing), and put out their paraphernalia (fig. 27). They tie a deerskin, 
