When a boy is twelve or fourteen years of age, he is initiated into one of the societies, usually into the one to which his “ceremonial father” belongs. This “ceremonial father” is the uncle who was chosen to be the boy’s adviser and sponsor and it is natural for the boy to follow him. The uncles on the mother’s side are in many ways closer to a boy than is his own father. The father belongs to a different clan and while he lives with his family, in his wife’s house, he spends a great deal of time with his own clan group where he may be the “ceremonial father” of one of his small nephews. Since marriage cannot take place between two members of the same clan the father is, to a certain extent, an outsider who has little to do with the religious training of his sons. Maternal uncles take the father’s place in this matter. During the fall, the initiation ceremonies take place and the training of the boys begins. They must learn the legends, the rituals and the endless chants so they can bear their share of the ceremonial work. The few boys who are selected to be medicine men will do little else but sit at the feet of the older medicine men for a score of years. When their teachers die, they will be able to step into their places. The initiation and the training take place in the kivas. Night after night, through the fall and winter, the great cave resounds with the chants of the priests as they perform the ceremonies or teach them to the newly initiated members. Much of the legendary material is in the form of endless songs and the men never tire of them. Hour after hour they sit around the kiva fires, eyes closed, chanting softly the musical prayers and legends. Often the chanting continues through the night: now that the season’s strenuous work is over the men are able to spend the nights with their ceremonies and rest in the daytime. Most of the activities of a society take place in its kiva, which is a ceremonial room, work shop, club room and often, a sleeping chamber. During most of the year it serves as a club room for the men. When the time for a ceremony arrives it becomes a sacred, religious chamber. After the conclusion of the ceremony it is again a loafing place and work room. Women usually enter the kivas only on occasions when they take part in the ceremonies, or are invited in to witness them. An unmarried boy, after being initiated, often sleeps in the kiva of his society. His mother’s house may be crowded with younger children so the warm, underground room is much more pleasant. Married men very often sleep in the kiva, too, but for different reasons. When a man marries, he goes to live with his wife in the midst of her clan relatives. Often he remains, in a sense, an outsider. While he prizes his family and his home, he prizes, also, his kiva sanctuary. When his house becomes too full of words, he can retire to the peace and quiet and good fellowship of this club room which protects him from family troubles.