ecious stones, and tobacco to smoke lighted by the sun's rays,
to pay for using you for the dance; make a good solid ground for
me, that the gods who come to see the dance may be pleased at the
ground their people dance upon; make my people healthy and strong
of mind and body.

The prayer being offered, the parcels were given by the theurgist to an
attendant, who deposited them in line three feet apart along the side of
the dancing ground in front of the lodge. Their proper place is
immediately on the ground that is to be danced upon, but to prevent them
from being trampled on they are laid to one side. The black tubes are
offerings to the gods and the blue to the goddesses of the mountains and
to the earth.

THIRD DAY.

FIRST CEREMONY.

The construction of the second sweat house began at sunrise and was
completed at nine o'clock. Several large rocks were heated and placed in
the sweat house and as before white sage and _Bigelovia Douglasii_ were
thrown in, the fumes of which were designed as medicine for the sick man.
After the invalid entered the sweat house, buckskin blankets, etc., were
drawn over the entrance. The song-priest, accompanied by two attendants,
sat a little to the south. He sprinkled meal around the west base of the
house and over the top from north to south and placed the wands around its
base in the manner heretofore described (the twelve wands and medicine
used were the special property of the theurgist). The song-priest holding
the rattle joined the choir in a chant. To his right were two Navajo jugs
filled with water and an Apache basket partly filled with corn meal. A
bunch of buckskin bags, one of the small blue medicine tubes, a mountain
sheep's horn, and a piece of undressed hide lay on the meal. Near by was a
gourd half filled with water in which meal was sprinkled; near this was a
small earthenware vase containing water and finely chopped herbs. At the
conclusion of the chant the song-priest passed his rattle to one of the
choir and stirred the mixture in the bowl with his forefinger, and after a
few remarks to the invalid, who was still in the sweat house, he threw
some of the mixture in upon the hot rocks. This was repeated four times,
when the song-priest returned to his former position. The sweat-house
priest took from his shoulders a Navajo blanket and spread it near the
door a little to the right. A call from one of the attendants was a signal
for