direct line and emptied into the medicine bowl. The tenth gourdful was raised toward the west and emptied into the cloud bowl. The eleventh, twelfth, thirteenth, and fourteenth gourdfuls were lifted from the vase and emptied without being hoisted into the same bowl. The fifth stanza closed as the last gourd of water was poured into the bowl. In filling the medicine bowl the gourd was passed between two yá-ya. The woman returned the water vase to the corner of the room, and the yániᵗsiwittänn̄i lifted the bowl and drank from it, afterwards administering a draught of the water from an abalone shell to each member, excepting the hónaaite, who, after the yániᵗsiwittänn̄i had resumed his seat in the line, passed to the front of the altar and drank directly from the bowl and returned it to its place. In the administering of the water the women were helped first, a feature never before observed by the writer in aboriginal life. With the beginning of the sixth stanza the hónaaite arose, and leaning forward waved his plumes over the medicine bowl with a weird call, each member repeating the call, the women exhibiting more enthusiasm than the men in this particular feature of the ceremony. The cry, which was repeated four times, was an invocation to the cloud rulers of the cardinal points to water the earth, and, with each cry, meal was sprinkled into the medicine bowl, each member being provided with a small buckskin bag of meal or corn pollen, which had been previously taken from a bear-leg skin, and laid beside the altar. The members of the Snake Division sprinkled corn pollen instead of meal, the pollen being especially acceptable to the Snake hónaaite, to whom many of their prayers are addressed. [Illustration: BUREAU OF ETHNOLOGY. Eleventh Annual Report. Plate XIV GAST LITH. CO. N.Y. ALTAR AND SAND PAINTING OF SNAKE SOCIETY.]