108 TWO summers' work in pueblo ruins [eth. ANN. -ii 



of the Lalakonti altar was a fossil cephalopod, which, so far as could 

 be judged, was of the same species as some of those taken from the 

 Little Colorado ruins in 180G and from Sikyatki in 1895. 



The ceremonial use of fetish stones in modern Hopi rites lias been 

 described by the author in several iiublieations, froin which the fol- 

 lowiiig quotation '^ is taken as one of the most complete: 



Saliko brought from her house six ears of corn, a crenellate vessel [medicine 

 bowl] . and another bag of fetishes. * * * Saliko took a handful of meal from 

 a tray at the poiiya [altar] , prayed upon it, and then, kneeling about 4 feet in 

 front of the altar, sprinkled intersecting lines. She placed the crenellate vessel 

 in the center, and then arranged ears of corn uison the lines, beginning at the 

 northwest, where she placed a yellow ear, followed by a blue, red, white, black, 

 and an ear of sweet corn, as shown in the diagram. From her bag she took out 

 six smooth waterworn pebbles, the largest of which was H inches by three- 

 fourths of an inch in size, and jilaced them close beside the ears of corn. Begin- 

 ning at the yellow ear, she laid down by it a piece of opaque quartz with a 

 smoky iron streak; at the blue, a piece of the same with a faint bluish tinge; at 

 the red, a piece with a reddish tinge; at the white, a piece of translucent quartz; 

 at the black, a piece of shining black iron ore, and at the last, a crystal of bluish 

 quartz. 



Less detailed is the autlior's description of the use of these rock 

 crj'stals in another Ilopi ceremony : * 



The priest. Ametola, first made a bed of fine field sand on the floor, and 

 then rapidly traced on the sand three cross-lines of meal, corresponding to the 

 six primary directions. Over their jiinction he placed a medicine bowl, but not 

 that before the altar. Around the bowl he laid, at the ends of the lines of meal, six 

 ears of corn, with points directed toward the bowl. Beside each ear of corn he 

 placed an aspergill and a rock crystal. Within the bowl he dropped several rock 

 crystals and a little honey. 



In the Naacnaiya, or New-fire ceremony, smooth pebbles and 

 quartz crystals likewise play important parts in making medicine: 



He placed the first group of six skins upon the meal lines, as indicated in the 

 diagram. He then an-anged the ears of corn upon the skins, and close beside 

 them lie placed the six pebbles (each having some requisite peculiarity, but no 

 opportimity offered to examine them closely), and finally another set of six skins 

 was deposited upon the right of those fir.st laid down. . . . 



Eight songs were sung while he was placing these objects, and during the sing- 

 ing of another group of eight songs the asperser laid the pebbles in the nakwipi 

 [medicine bowl] , and then rested the ears on end within it. He then slightly 

 dipped the tail or the distinctively colored end of each bird skin and each feather tip 

 into the water, afterward laying it down in the place from which he had taken it. 

 He also sprinkled pollen in the bowl, and aspersed to the six directions with each 

 ear of corn as he took it out and laid it in its former place. The song was an hour 

 and a half long, and just as it closed the asjierser took from one of the chiefs bags 

 a quartz crystal. Sucking it, he passed it to a young man sitting near, stitching 

 a kilt, who went up the ladder and. reflected a ray of sunlight into the nakwipi, 

 and afterward the crystal was put into the liquid. <■ 



In the Niman Katcina (festival celelirating the departure of the 

 katcinas) we find the.se crystals and medicine stones likewise used 



a American Antlu-opologist, v. 5, p. 221, July, 1892. 

 b American Antliropolog:ist, v. 5, p. 117, April, 1892. 

 t^ Journal of American Folklore, v. 5, p. 192-193. 



