FEWKEs] PALlXfKONTI, OR ANKWANTl 53 



Monwivii. fjacred to their (Jreat Snak(>. The six acts in the kivas were 

 performed directl}- after the return of tlie men with the effigies from 

 these springs. 



During the festival all actors abstain from salt and meat and do not 

 sleep with their wives, a tabu which is rigidly observed, especially on 

 the day preceding the exhibition in the kiva. 



On several of the days of this festival there are foot races along the 

 water courses in the valley, during which the naked racers kick 

 small stone nodules in a sinistral circuit around the mesa. This was 

 a prayer for streams full of water. 



The events which occurred when the etBgies were taken to the 

 springs were wholly ceremonial, and not dramatic. During the day 

 previous to this event, all men of i^rominence, especially chiefs of 

 clans, brought feathered strings to the kivas, and tied them to the 

 necks of the serpent effigies. One or more praj-er-sticks were also 

 made to be used at the springs. Six of these were made in the per- 

 formance of 1893. One was tied to the backbone of each effigy. Five 

 others were deposited at the spring, some at the edge of the water, 

 othei's beneath it. 



The exercises at the springs Tawapa and iloiiwiva were not wit- 

 nessed by the author in 1900, but they were probaT)ly the same as 

 were described in the account of this episode in 1893." In that year, 

 about Y.30 p. m., a procession went down to the spring carrying the 

 effigies and the trumpets by which the roars of the serpent are imitated. 

 This procession was led by a man personating Hahai wiiqti and the kiva 

 chief, '"making a connecting trail from the south edge of the basin 

 [Tawajaa], along the east and north sides of the pool, and up as close 

 to the west edge as the mud would permit. Those following with 

 the serpent effigies, beginning at the east side of the pool, laid the 

 effigies down close to the edge of the water, along the north side. 

 The 3'ouths placed their gourd trumpets on the meal trail, upon which 

 also were the serpent effigies. All then sat on the north side facing 

 the south. The leader, as he went down, deposited the five pahos 

 . . . at the west side of the pool, setting them in a row fronting 

 the east. 



'"The leader of the procession bore the kopitcoki (cedar ))ark slow 

 match). ... It had been lighted at the kiva lire before the 

 pi'ocession started, and the fire was smouldering in the bark. Momi 

 (kiva chief) lit a pipe b^* this torch and gave it to the leader, who 

 made the usual response, smoked a few pufls and passed it to the next 

 man on liis right. Momi then lit another pipe and passed it also to 

 the leader, and the two pipes passed down the two lines, in which 

 the}' had arranged themselves when sitting, the elders in front, next 

 the pool, the youths behind them. After all had smoked, the leader 



<• Journal of Americau Folk-Lore, vol. vi, 1893. 



