188. The two sticks shown by the squirrels, Glo‘dsilkàï and Glo‘dsiljíni, were painted blue, sprinkled with specular iron ore, and surrounded at the ends with red and blue bands. One was to be planted at the base of a pine tree and one at the base of a spruce tree. 189. At Dsilyà-içín the porcupines exhibited two kethàwns. They were very short, being equal in length to the middle joint of the little finger. One was black and one was blue. Each had red and blue terminal bands and each had a number of white dots on one side to represent porcupine quills. “Bury them,” said ¢asàni, “under a piñon tree.” (Paragraph 52.) 190. At Qo¢estò four kethàwns, rather elaborately decorated, were shown. Two were half white and half black, the black part having white spots and the white part having black spots on it. The other two were half blue and half yellow, the yellow being spotted with blue and the blue with yellow. There were red and blue rings at the ends. (Paragraph 53.) 191. The Tçikè-¢igìni showed their visitors two kethàwns, one black and one blue. Each was a span long and was surrounded with three pairs of bands, blue and red, put on in the manner observed in making the kethàwns of the Estsàn-¢igìni. (Paragraph 184.) To the center of the black kethàwn five blue feathers were tied. To the center of the blue kethàwn five yellow feathers were fastened. Five black beads were interred with the black stick--one tied to the center, one stuck in the end, and three laid loose in the ground. Five blue turquoise beads were similarly buried with the blue stick. Such kethàwns must be buried at the foot of a spruce tree, with the heads towards the mountains of ¢epéntsa. By “head” is meant the end held the farther from the body of the painter when the paint is applied, the end having the red band at its extremity. (Paragraph 54.) ORIGINAL TEXTS AND TRANSLATIONS OF SONGS, &C. 192. The songs of the dsilyídje qaçàl are very numerous and their recitation is governed by many rules, a few of which only have been discovered by the writer. 193. A list has been recorded of thirteen sets of songs which may properly be sung at night in the medicine lodge, when the ceremonies of the day are done, and in the corral on the last night, when there is no special song in progress pertaining to a particular alili or dance. The list which follows exhibits the order in which these songs may be sung on any particular night. For example, if the singers begin with a song from set III, they cannot follow immediately with a song from sets I or II, but mast select from some of the following sets, as set IV or V. Again, in each set the songs have a certain order of sequence which must not be reversed. For convenience these will be called SONGS OF SEQUENCE.