22 THE HAKO, A PAWNEE CEREMONY [eth. Ann. 22 



repaireil. This transfer of tlie featliered stems from tribe to tribe 

 tended to preserve tlie model unchanged. Sometimes tlie Sou did not 

 care to pai-t with the feathered stems left wit li him, so when he inaug- 

 urated a party and was to be the Fatlier he had a new set made. It 

 was a matter of pride with some not to use again feathered stems 

 that had once seen service. 



The ear of white corn (plate Lxxxviii, page -t-t), called Atira, 

 Mother," represented the fruitfulness of the earth. The tip end was 

 painted bhie to represent the dome of the skj-, the dwelling place of the 

 powers, and four blue eqiudistant lines, running halfwaj' down the 

 ear, were the fourpaths along which the powers descended to minister 

 to man. 



The two straight sticks cut from the plum tree were bound to the 

 ear of corn by a braid of buffalo hair. One stick projected above the 

 tip of the ear al)out a hand's breadth, and the other extended about 

 the same length belowthe butt; the lower end of this stick was pointed 

 so that it could be thrust into the ground to hold the ear of corn in 

 an upright position. To the other stick was tied a white, downy eagle 

 feather. This feather had a double significance: It represented the 

 high, white clouds tliat float near the dome of the sky wliere the powers 

 dwell, thus indicating their presence with the corn. It also stood for 

 the tassel of tlu; cornstalk. The feather here refers to the nuile ijrin- 

 cii^le, the corn to the female. The plum-tree wood was chosen for the 

 sticks because the tree is prolitic of fruit. It symbolized a prayer for 

 abuudanci'. 



The braid of l)ulfalo hair represented the animal wliicli suppHed 

 food and clothing for the people. 



The two gourd rattles (plate Lxxxix, page 40) represented the gift 

 of tlie squash to man and the breast of the mother. Around the mid- 

 dle of eacli a blue circle was painted from which depended four equi- 

 distant lines of the same color. The circle represeiited the base of 

 the dome of the sky, and the four lines the four paths descending 

 therefrom to earth. 



Tlie crotched stick (jjlate xc, page 48) used to support one end of 

 the feathered stems when they were laid at ceremonial rest was sig- 

 nilicant of the fork in tlie tree wlu're the eagle builds its nest. The 

 use of the plum tree for this ci-olclied stick expressed the <lesire for 

 many young in the nest. 



The sacred ointment witli which the plum-tree sticks were anointed 

 was made from the fat of the deer or butfalo mixed with red clay. 

 I'lie fat was taken from an animal that had 1)eeu consecrated through 

 certain prescribed rites wliich recognized man's dependence upon tlie 

 powers for the gift of food. Fat symbolized plenty. Ritual songs 

 speak of paths dropping fatness, referring to the trails made by those 

 who carried thedrevSsed meat from the hunting fields to the camp; su(;h 



"Tlie common term fi>r corn, naksu, was not used in the ceremony. 



