130 PUEBLO ARCHITECTURE. 
Two separate feathers are also attached to the roof. These are ad- 
dressed to the zenith, héyap oméuwu—the invisible space of the 
above—and to the nadir, Myuingwa—god of the interior of the earth 
and maker of the germ of life. To the four first mentioned the bahos 
under the corner stones are also addressed. These feathers are pre- 
pared by the kiva chief in another kiva. He smokes devoutly over 
them, and as he exhales the smoke upon them he formulates the prayers 
to the chiefs or powers, who not only control the paths or lives of all 
the people, but also preside over the six regions of space whence come 
all the necessaries of life. The ancients also occupy his thoughts dur- 
ing these devotions; he desires that all the pleasures they enjoyed while 
here may come to his people, and he reciprocally wishes the ancients to 
partake of all the enjoyments of the living. ‘ 
All the labor and ceremonies being completed the women prepare 
food for a feast. Friends are invited, and the men dance all night in 
the kiva to the accompaniment of their own songs and the beating of a 
primitive drum, rejoicing over their new home. The kiva chief then 
proclaims the name by which the kiva will be known. This is often 
merely a term of his choosing, often without reference to its appropri- 
ateness. 
Various uses of kivas.—Allusions occur in some of the traditions, sug- 
gesting that in earlier times one class of kiva was devoted wholly to 
the purposes of a ceremonial chamber, and was constantly occupied by 
a priest. An altar and fetiches were permanently maintained, and 
appropriate groups of these fetiches were displayed from month to 
month, as the different priests of the sacred feasts succeeded each other, 
each new moon bringing its prescribed feast. 
Many of the kivas were built by religious societies, which still hold 
their stated observances in them. and in Oraibi several still bear the 
names of the societies using them. A society always celebrates in a 
particular kiva, but none of these kivas are now preserved exclusively 
for religious purposes; they are all places of social resort for the men, 
especially during the winter, when they occupy themselves with the 
arts common among them, The same kiva thus serves as a temple dur- 
ing a sacred feast, at other times as a council house for the discussion 
of public affairs. It is also used as a workshop by the industrious and 
as a lounging place by the idle. 
There are still traces of two classes of kiva, marked by the distine- 
tion that only certain ones contain the sipapuh, and in these the more 
important ceremonies are held. It is said that no sipapuh has been 
made recently. The prescribed operation is performed by the chief and 
the assistant priests or fetich keepers of the society owning the kiva. 
Some say the mystic lore pertaining to its preparation is lost and none 
can now be made, It is also said that a stone sipapuh was formerly 
used instead of the cottonwood plank now commonly seen. The use of 
stone for this purpose, however, is nearly obsolete, though the second 
Aone 
