iS<55-] 437 [Fewkes. 
tribution they are sorted ; those made by men Avho are bad or 
those who are foolish (kahopi) are placed one side. 
Among the feathers used are those of the following birds. 
tSiki/atci, yellowbird. 
Tawamana^ yellow- winged blackbird . 
Tcosro, bluebird . 
Koyono^ turkey. 
Kwahu^ eagle. 
Kwayo^ hawk. 
Pawikya^ duck. 
Monxo% owl. 
The a%wuc% raven, inroko, vulture, and kioahil^ eagle, are 
efficacious in purifications. It is said that the feathers of certain 
birds are used for game, snow, rain, hot weather, and abundant 
harvest, and although I have notes on that point the evidences 
from several sources are too conflicting to be of great value. The 
question naturally occurs, why use feathers instead of beak or 
claws, to which the more thoughtful priests reply, because feathers 
are koputil, light, not heavy, and beautiful. Every breath moves 
them and possibh' to the Indian mind they are the nearest a]>- 
proach to his conception of a proper symbol of the " breath 
body" ; moreover they are often beautiful and worthy to adorn 
the paho. If, however, we undertake to explain why the feather 
has a sacred meaning we cannot limit ourselves to Pueblo Indians, 
for this conception is as widely spread as the geographical dis- 
tribution of primitive man. Most of the time passed by the chiefs 
in the kiva when not engaged in singing or in actiA^e ceremonials 
was devoted each day to the manufacture oi pa/io(s), nahvmkiooci^ 
and other offerings. The number and disposition of each of 
these was not sufficiently accurately observed. ^ 
1 This is also true in most ceremonials, and while the manufacture of these objects 
is not ceremonial it has a more or less sacred signlttcance, and is therefore very 
properly done in secret. The dance paraphernalia are also repainted in the kiva 
and the decoration of masks takes place here likewise. The retirement of the kiva. 
also furnishes a good cool retreat for weaving blankets, and most of these chambers 
have a log let into the floor with eyelets for the attachment of the lower stick of tho 
primitive loom. 
The different kinds of iwho used by the Tusayan Indians vary in different cere- 
monials, and are of prescribed size and form. Some are double, others single, and 
the objects attached to them vary considerably. Some have a facet cut on one of 
the sticks as shown in a flute ^ja/io (The flute observance, p. 288). and in others these 
facets are absent. The cakwa or green blue paho of the Antelope is accurately 
figured iu my account of the Snake antelope ceremonials ( op. clt., p. 27 ) . 
