Fewkes.] 44(3 [Jan. 2, 
very lively, and were accompanied by light taps on the drum. 
The two lines shuffled along sidewise for a. short distance, then 
returned, and thus back and forth they made their way to the 
east end of the pueblo, after which countermarching they returned 
to the west, always preserving the sidewise step, shouting the 
refrain : — 
i- ta-a- mil- iku-ku-ya- ni 
(us) come you water, pour, may. 
Come, pour down water upon us.i 
The song"-^ was sometimes interrupted by jibes and indecent 
gestures, each pointing an ear of corn at the women assembled on 
the house tops, and they responded in kind, pouring water upon 
the celebrants, or, descending to the plaza, drenched individual 
performers or thumped them with their empty gom-ds. 
In certain secular frolics previous to starting out to the fields 
to plant, the men are sometimes di*enched with water in a similar 
way. " As the water is poured on the men, so may water fall 
on the planted fields," ever the omnipresent praj^er that the gods 
may water the farms and bless the work of the farmers. 
This seemed to be a time when license in act and speech was 
permissible, especially in the ways of older women, and one quiet 
housewife, ordinarily of modest demeanor and respectable charac- 
ter, indulged in obscene gestures at the men, lifting her gown, 
and calling out to them in a way which it may not be best to 
repeat. 
There is no mistaking the thin guise of phallic survivals in 
these and other actions during the new fire ceremonies. As 
identical practices have been described in the Naacnaiya^ it may 
be well to notice the same actions in this ceremony. 
Let us tm"n to the proceedings described in the Mamzrauti, 
where a band of women and girls " having thus arrayed them- 
selves, made an entire circuit of the village, imitating the 
• See account of the Zuni Dwnechimche where thecIo\«is are similarly drenched in 
midsummer Katcina dances. 
2 The song which the JViiwutchntu sing to the women is Haiijaahaiya, repeated in 
lusty staccato. 
3 In my account of this ceremony I have pointed out the evidences that it is a rite 
in which germination and the germ god have prominence, as in the woman's cele- 
bration which precedes it. The relationship to the present observance with its 
phallic survivals strengthens me in my belief that this theory is tenable. 
