88. The prayers which the woman repeated varied but little. They all sounded nearly alike. The night the shaman arrived he rehearsed some of these prayers with the woman, at her own hogán, to make her familiar with them before she repeated them, in the medicine lodge. The prayer addressed to Dsilyi‘ Neyáni, when she held in her hand the offering sacred to him, was as follows: Reared Within the Mountains! Lord of the Mountains! Young Man! Chieftain! I have made your sacrifice. I have prepared a smoke for you. My feet restore thou for me. My legs restore thou for me. My body restore thou for me. My mind restore thou for me. My voice restore thou for me. Restore all for me in beauty. Make beautiful all that is before me. Make beautiful all that is behind me. Make beautiful my words. It is done in beauty. It is done in beauty. It is done in beauty. It is done in beauty. (Paragraphs 261-4.) [Illustration: Bureau of Ethnology Fifth Annual Report Pl. XI MEDICINE LODGE, VIEWED FROM THE EAST.] 89. The next part of the ceremonies (or, shall I say, the treatment?) was a fumigation. The medicine man took from the fire a large glowing coal, placed it beside the woman, and scattered on it some powdered substance which instantly gave forth a dense smoke and a strong fragrance that filled the lodge. The woman held her face over the coal and inhaled the fumes with deep inspirations. When the smoke no longer rose the coal was quenched with water and carried out of the lodge by the chief, Manuelito, probably to be disposed of in some established manner. Then the woman left the lodge and singing and rattling were resumed. 90. While the rites just described were in progress some assistants were busy with other matters. One made, from the spotted skin of a fawn, two bags in which the akáninilis or couriers were to carry their meal on the morrow’s journey. Another brought in and hung over the doorway a bundle of dry, withered plants which he had just gathered. Glancing up at them I recognized the _Gutierrezia_ and the _Bouteloua_. The bundle may have contained the other plants mentioned in the myth (paragraph 44). They were hung up there till the next day, to be then used in a manner which will be described (paragraph 101). 91. The sheepskin on which the sacrifices had been placed was taken away and a blanket was spread on the ground to receive some more sacred articles from the bag of the chanter. These were five long notched wands, some tail feathers of the wild turkey, some small downy feathers of the eagle, and some native mineral pigments--yellow ocher, a ferruginous black, and a native blue. With the pigments the assistants painted the notched wands; with the plumes the chanter trimmed them. (See Fig. 51 and Plate XI.) Then they were called çobolçà, a word of obscure etymology, or in¢ia‘, which signifies sticking up or standing erect. They are called in this paper “plumed wands.”