[38] I have elsewhere called Powamu a purification ceremony or lustral observance, which it is in certain particulars, but I am now convinced that its main object is to further the fructification of vegetation. [39] Journ. Amer. Ethnol. and Archæol., Vol. II, No. 1, p. 152. The Katcina hero in this story would appear not to have brought a wife from this people. [Illustration: Decoration] Transcriber’s Notes pg 470 Changed: pt, Guord (netted) for sacred water to: pt, Gourd (netted) for sacred water pg 471 Changed: os as far as I know seen by ethnologists. to: or as far as I know seen by ethnologists. pg 471 Changed: It thus appears that there it plenty to: It thus appears that there is plenty pg 472 Captialized vol. to Vol. (2 times in Footnotes) pg 475 Changed: recall the same symbols of the Cipaulovi equivalent to: recalling the same symbols of the Cipaulovi equivalent pg 478 Changed: In Palulukonti[19] she is personated by to: In Palülükonti[19] she is personated by pg 479 Changed: its popularly called the “Bean Planting,” to: it’s popularly called the “Bean Planting,” pg 481 Changed: also with a quarternary arrangement to: also with a quaternary arrangement pg 484 Changed: From the belts of Humis the priets to: From the belts of Humis the priests pg 484 Changed: a sacerdotal equivalent of Masauwuh to: a sacerdotal equivalent of Masawuh