sumptuous meal is now served in each of the kivas.

After this meal the Kōk-kō begin their bodily decorations, with their bodies almost nude. Those of the North are painted yellow; those of the West, blue; those of the South, red; those of the East, white; those of the Heavens, all colors on the body and yellow on the neck and upper arms; those of the Earth, black, with some bits of color. This done, the Sä-lä-mō-bī-ya of the North passes through the village and, going for a short distance to the north, deposits a plume stick, the stick to which the plumes are attached being painted yellow. The Sä-lä-mō-bī-ya of the West, South, and East plant their plumes at their respective cardinal points. Those for the zenith and nadir are planted to the west, on the road to the spirit lake, the stick of each one having the cardinal color decorations. This done, all retire to their kivas.

The Sä-lä-mō-bī-ya of the North, returning to his kiva, drinks the medicine water prepared by the priest of the great fire order (Mā-^tke-hlān-ā ā-que), who, with some of his people, is now busy in the preparation of a sand altar. The Sä-lä-mō-bī-ya again emerge from the kivas, with long bunches of Spanish bayonet in their hands, in the ends of which grains of corn of the respective colors are placed and wrapped with shreds of the bayonet. Any man or youth desiring to raise yellow corn appeals to the Sä-lä-mō-bī-ya of the North, who strikes him a severe blow with his bunch of bayonets. Similar appeals are made to those representing other colors. The sand altar is made in the Kiva of the North. It is first laid in the ordinary yellowish sand, in the center of which the bowl of medicine water is placed. Over the yellow sand a ground of white sand is sprinkled. All the Sä-lä-mō-bī-ya and their brothers are represented on the altar (Plate XXII). The altar is circular in form and some twelve feet in diameter. The Kō-lō-oo-wĭt-si encircles the whole.

Throughout the day the Kōk-kō are running around the village whipping such of the people as appeal to them for a rich harvest, while the curious performances of the Kō-yē-mē-shi carry one back to the primitive drama.

Toward evening the ceremony for initiating the children begins. The priest of the Sun, entering the sacred plaza (or square), sprinkles a broad line of sacred meal from the southeast entrance across the south side, thence along the western side to the Kiva of the North, and up the ladderway to the entrance (which is always in the roof), and then passing over the housetops he goes to the Kiva of the Earth and sprinkles the meal upon the Kō-lō-oo-wĭt-si. He then precedes the Kōk-kō to the plaza and deposits a small quantity of yellow meal on the white line of meal near the eastern entrance. By this spot the Sä-lä-mō-bī-ya of the North stands, south of the line of meal. The priest, continuing in advance, deposits a quantity of blue meal on the line a short distance from the yellow, which indicates the position for the Sä-lä-mō-bī-ya of the West. In like manner he indicates the position of the respective Sä-lä-mō-bī-ya with red meal for the South, white for the East, meal of all colors for the Heavens, and black meal for the Earth. The remainder of the Kōk-kō take their positions successively along the line of meal. The Kō-yē-mē-shi group in the plaza. The godfathers then pass along the line of meal, each one holding his godchild on his back by a blanket, which he draws tightly around him. In olden times tanned robes of the buffalo were used for this purpose. As he passes the line of Kōk-kō each one strikes the child with his large bunch of Spanish bayonets. While the Indian from almost infancy looks upon any exhibition of feeling when undergoing physical suffering as most cowardly and unmanly, the severity of the pain inflicted by the yucca switches in this ceremony is at times such as to force tears from the eyes of the little ones, but a boy over the age of five or six rarely flinches under this ordeal. After passing the line the godparent enters the Kiva of the North, where he is met by a priest of the great fire order, who asks, "Who is your Kōk-kō?" When the godfather replies, he is directed to select his boy's plume. The plumes which ornament the heads of the figures have been previously wrapped in corn husks and carried to the priest by the respective godfathers. The godfather attaches the feather, which is a soft, downy feather of the eagle, to the scalp-lock of the child. The godparent is then given a drink of the holy water, which is dipped from the bowl by the medicine man with a shell attached to a long reed. The child also drinks and repeats a prayer after his sponsor. They then leave the kiva, and, taking a position on the north side of the plaza, the child kneels and clasps the bent knee of his godfather, who draws him still closer with the blanket around him. Four new characters of the Kōk-kō now appear, the Sai-ā-hli-a (see Plate XX). Each one of these strikes the child four times across the back with his yucca blades, having first tested with his foot the thickness of the child's clothing. The child must not have anything over his back but the one blanket, which is a gift from the godfather. This ceremonial over, each child accompanies his godparent to his home, where a choice meal is served.

The night ceremonial is conducted in two kivas, that of the South and that of the East. The Kōk-kō for this ceremony divide and enter the two kivas.

The godparents sit upon the stone ledge which passes around the room, whose walls are rectangular, and, spreading his knees, the boy sits on the ledge between them. To the right of the guardian his wife sits, and to his left his sister. In case the wife is not present, the older sister sits on the right and a younger sister on the left. The father of the Sun (Pā-oo-tī-wa) enters and sits upon the throne which has been arranged for him at the west end of the room; this has a sacred blanket attached to the wall and one to sit upon, the whole profusely ornamented with white scarfs, woven belts, and many necklaces of turquoise and other precious beads. To his right and left sit the two young priests who prepared the throne; to the left of the priest, on the left of Pā-oo-tī-wa, sit the high priest and priestess of the Earth. The remainder of the ledge is filled with the boys and their friends. Nai-ū-chi, the living representative of Āh-ai-ū-ta, the war god, sits to the left of the fire altar as you enter and feeds the sacred flames. The Sä-lä-mō-bī-ya enter immediately after Pā-oo-tī-wa. All these, including Pā-oo-tī-wa, enter head foremost; the head touches the stone slab over the fire, and, completing a somersault, they vault into the room on all fours and in like manner pass to the right of the kiva and around to their places. Pā-oo-tī-wa is followed by the Sä-lä-mō-bī-ya of the North and others in proper order and rapid succession, the hind one always hopping into the foot and hand prints of the former. In the two kivas mounds of sand have been laid for the Kōk-kō and each