it comes forth without hesitation and without thought, so that he may never have to think for his words. A small quantity of each variety of sand used in decorating was placed on a husk with a little tobacco, and on these a pinch of corn pollen; the tube was then laid on the husk and the string and feathers carefully placed. Two additional feathers, the under tail of the eagle and turkey, were laid on the husk. A blue feather was dipped in water, then in pollen, and rubbed twice over these feathers; an attendant folded the parcel and the song-priest received it and touched it to the soles of the feet, knees, palms, breast, and back and mouth of the invalid; he then put a pinch of the pollen into the invalid’s mouth, and a pinch on the top of the head; he placed the folded husk in the invalid’s hand, and stood in front of him and whispered a long prayer which the invalid repeated after him. The manner of holding the husk has been previously described. The man with painted face received the husk from the theurgist, who returned to his seat and at once opened the chant with the rattle. At the close of the chant the holder of the husk touched the soles of the feet, palms, etc., of the invalid with it and left the lodge. This precious parcel was taken three miles distant and deposited in a canyon near a spring where there is a luxuriant growth of reeds. Prayers were offered by the depositor for health, rain, food, and good fortune to all. Only the theurgist and his attendants and a few of the near relatives of the invalid were present at this ceremony. [Illustration: Plate CXIX. BLANKET RUG AND MEDICINE TUBE.] SECOND CEREMONY. The sweat-house priest preceded the invalid and song-priest, the latter carrying his medicine basket, wands, etc. The hot stones and pine boughs were put into the sweat house; meal was sprinkled around the west base and the wands deposited, as before described, by the song-priest. Three white and black striped blankets were placed over the entrance, one upon the other, and upon these were a buckskin and several folds of white muslin. An attendant brought a large medicine bowl half filled with pine needles; water was poured upon these; a small earthen bowl and a gourd containing water were placed before the song-priest, who put into the bowl chopped sage, over which he sprinkled dried foods reduced to powder; a small quantity of meal was also sprinkled into the gourd and bowl. The song then began. A small pine bough was laid to the right of the entrance of the sweat house. The opening of the song was a call upon the gods to impart to the medicine power to complete the cure of the invalid and to make all people well, and to have a wet and good ground all over the earth. This song is specially addressed to Toneennili, the water sprinkler.