I895-] 433 [Fewkes. 
Medu'IXk Altars. 
In a second kind of altar, which is distinguished from the 
former by the absence of the tiponi, we may have the six direc- 
tion Hnes with some other object at their point of junction. Two 
varieties may be mentioned. 
1. Cloud charm altar, in which a nakwijyi or medicine bowl 
is placed at the junction. ^ 
2. Six directions altar with tire slabs, as desci-ibed in this 
article. 
In addition to the tiponi and cloud charm altars there is 
another kind readily distinguished from them both. I refer to the 
simple symbolic figures made in meal used in the Flute, Lalakonti^ 
semi-religious foot races, etc. These are not in one sense altars, 
but there is an intimate connection between them and the second"^ 
kind. The character of the sacred rites performed about each 
of these three kinds of so-called altars varies and determines the 
nature of the observances. 
In an ultimate analysis of secret ceremonials I separate the 
component rites of each observance into the following divisions 
or components. 
1. Songs, generally sixteen, and attendant rites around or near 
the tiponi altar, invocations to world quarter deities, and conse- 
cration of pahos. This element I have described in Lalakonti^ 
Mamzrauti^ Flute, Antelope, etc., etc. 
2. Invocation to the six world quarter deities and ceremonial 
of the six directions (cloud charm) altar. This rite is the making 
of the nakilyi or charm liquid and is the invariable and necessary 
1 la this moditieation of an a]tar, in which the medicine bowl is set at the inter- 
section of the lines, ears of corn, feathers, stones, aspergills, jaws, skulls, or paws of 
animals are placed at the opposite end of the meal lines according to the nature of 
the rite and its significance. 
2 It may be found that the word ara is a better one than altar to designate these 
sacred places, as the latter implies a sacrifice and was substituted for the former in 
very early Christian times. The aboriginal term, ponija, would be best of all, but as 
that would convey little meaning to one not acquainted with the Hopi language, I 
have chosen the nearest eciuivalent, altar or the Latin ara, which are the nearest 
terms which can be employed. The ponya is a place of consecration rather than of 
sacrifice. 
The term reredos hardly expresses the signification of the upright framework 
back of the sand-picture and tiponi. but it is the nearest term which I can find for 
this accessory of the ara or altar. 
PROCEEDINGS B. S. X. H. VOL. XXVI. 28 FEB. 1895. 
