FLETCHER] -EIGHTH RITUAL 315 



'Jlie purpose of the ceremony, in the cairyinti- out of which the male 

 and female elements were so fully symbolized, was kept continually 

 before the people. 



The lodge was divided, the north half was female, the south was 

 male; the north was night and the south was day. The brown-eagle 

 feathered stem, Kawas, when at rest in the holy place, lay toward the 

 north, and the white-eagle feathered stem, the male, was toward the 

 south. 



When the feathered stems were waved over the heads of the people 

 to the rhythm of the songs, as they moved from the west by the north, 

 east, and south, to the west again, Kawas, the mother, was carried 

 ne.xt to the Children, and the white-eagle feathered stem was borne on 

 the outside, as the defender. 



Each time the sacred objects were taken up four circuits were made. 

 These, we are told, were in recognition of the four paths; they also 

 signified the four powers which were active at the creation of man, 

 and they repi-esented the two eagles, the ear of corn, and the wildcat. 

 This multiplication of symbols is not uncommon. In this instance 

 they all refer to the gift of life, the birth of children. Down the four 

 paths came the lesser powers; four of these were instrumental in 

 placing man upon the earth; and the four ceremonial articles are the 

 bearers of the promise of unfailing generations. 



During each circuit a stanza was sung four times. At the end of 

 the fourth circuit "the symbol of completion," four times four, had 

 been given in song. 



While the lodge in general referred to the nest, the holy place at 

 the west, back of the fire, was its special representative. There the 

 Hako were laid at ceremonial rest after each four circuits of the lodge. 

 From the beginning of the public ceremony this act was always accom- 

 panied by songs and movements expressive of its meaning. 



The songs are in groups of two. The first in each group relates to 

 the eagle flying toward her nest, the young birds crying out at her 

 approach. Their welcoming cry is signified b}' the song, and the fly- 

 ing of the eagle by the movements of the feathered stems. The second 

 song refers to the alighting of the bird upon its nest. At the close of 

 the second stanza the stems were leaned upon 1 he crotched stick, their 

 feather pendants resting upon the cat skin, thus symbolizing the mother 

 bird settled down upon her nest. 



The songs of these two groups are repeated a great iiiaiiy times 

 during the progress of the ceremony, for after every fourth circuit of 

 the lodge the feathered stems must be laid at rest and the act accom- 

 panied bj' one grouj) of these songs, according to the choice of the 

 Ku'rahus. 



