five Makai in each village. These two classes were the true rulers of the tribe, as their influence was much greater than that of the chiefs. Their combined strength was for years turned against the missionary, Rev. C. H. Cook, but their influence is now fast waning and several medicine-men have become avowed Christians. From these converts information was obtained that in all probability could not have been secured otherwise. Yet another class of persons, including both men and women, and few in number, might be termed medicine-men. They are called Hai-itcottam, Something Given to Drink. They are not highly esteemed, however skilled they may become in the use of roots and simple remedies, yet they are the true physicians of the Pimas. It may be that among the many empiric remedies which they employ some will be found to possess true therapeutic qualities.

"The traditional history of the tribe tells of many families of medicine-men, and the profession was very generally handed down from father to son. Those receiving magic power was by what might be termed a process of natural selection; anyone who recovered from a rattlesnake bite on the hand or near the heart might become a medicine-man or medicinewoman. A third method was by dreams and trances. Kisate said that during his youth he had dreamed every night that he was visited by some one who endowed him with magic power. Under the influence of these dreams he decided to become a medicine-man, but as soon as he began to practice, the dreams ceased. These

dreams are not sought by fasting or other unusual conditions, nor does the person to whom they come seclude himself from his fellows.

"Several informants declared that 'any man who received instruction from a medicine-man and learned to do some little tricks could become a medicine-man.' The process of acquiring power was called 'getting power.' The novice was tested, either alone or along with one or more fellow-aspirants, by the medicine-man, who had the youth kneel before him on all fours, and then threw four sticks, each about eight inches long, at him. If the novice fell to the ground during the throwing, he was 'shot' with the power, and could then take the next degree. This was administered by the instructor, who 'coughed up' tcU teaka, (word of unknown meaning), white balls the size of mistletoe berries, and rubbed them 'into' the breast of the novice. Another informant said that the novice swallowed the balls. Four or five balls were thus administered, though the 'power began to work' in some cases where only one or two balls were used. One informant thought that the medicine-man had a sort of 'nest of power' wherein the balls developed as in the ovary of a hen. No matter how many were given off the supply continued undiminished.

"Sometimes the doctor wished to teach the youth, in which case the latter paid nothing for his instruction. But the usual fee was a horse, 'a piece of calico,' or the like. Throughout the period of his initiation the novice was not permitted to go near a woman's menstrual lodge, nor might he allow anyone to know that he was

learning; that implied that he should not practice until the end of the novitiate period, usually two years, sometimes four. When at length he began to practice, his success depended on his ability to develop dreams and visions.

"While the Si'atcokam can induct any young man into the mysteries of the order, that man's son cannot inherit his father's profession."

LEGERDEMAIN.

"The Makai were intrusted with the important duty of securing supernatural aid to insure good crops. One method of procedure was to gather the people in the large lodge and have some one bring in an olla filled with earth. This the Makai stirred with a willow stick and placed before a clear fire, where it stood all night while rain songs were being sung. At dawn the olla was emptied and was found to contain wheat instead of earth. Four grains were given to each one present, to be buried at the corners of the fields or the four grains together at the center.

"For a consideration the Makai would go to a wheat field and perform rites which he assured the owner would result in a heavy yield of wheat. After rolling and smoking a cigarette at each corner of the field, he would go to the center of it and bury a stick three or four inches long.

"To cause an abundance of melons and squashes, the Makai entered the field and took from his mouth, or, as his followers supposed, from the store of magic power in his body, a small melon or squash. The object was partially covered with hardened mud, symbolic of

the productive earth. The rite was performed at a time when no melons or squashes had yet appeared, and it is supposed that he obtained the 'magic' melon by stripping the outer leaves from the growing end of a young vine. This was buried at the root of a growing plant to insure a prolific yield.

"Again, the germination and growth of wheat were sometimes imitated by concealing several grains of wheat in the hair, and shaking them down upon the soil. Then by a dextrous manipulation of a previously prepared series of young wheat shoots, the growth was represented up to the point where a stalk two feet in length was slipped from the long coils of hair at the operator's shoulders, and shown to the awe-stricken spectators as a fully developed plant.

"A favorite trick was to have young men chew mesquite leaves, which, on being ejected from the mouth, were seen to be wheat or corn.

"During the rain ceremonies, when the Makai were at the height of their glory, one of their most impressive acts was to pour dry earth out of a reed until it was half empty, and then it would be seen that the remainder was filled with water. "Then it rained right away.' If the Makai put one of the magic slates in a cup of water at the time the rain songs were being sung, and also dug a shallow trench to show the rivulets how they should cut their way, it would rain in four days.

"Another device of the Makai was to conceal reeds filled with water, and then while standing on a house top, to direct the singers to stand in a close circle around below him. Exhibiting a

handful of eagle down or eagle tail feathers and throwing dust on them to show how dry they were, he would then sweep his hand about and scatter water over the spectators and singers, apparently from feathers, but in reality from the reeds.

"During the season when rain is especially needed any one may petition for it by means of the small gray fly that has a large head. Rubbing soot from the roof or chimney in the fly's eyes the person must say, 'Go quickly, little fly, tell your grandmother to send the rain.

"Some Si'atcokam aroused the wonder and admiration of their fellows by placing hot coals in their mouths (where they hold them between the teeth), or by holding them in their hands (taking care to have a thin layer of ash or mud beneath them).

"When the exigencies of the case demand it, the Si'atcokam sink small pointed pieces of wood, an inch in length and flat at the larger end, into the flesh of their patients. The bits of wood are 'twisted back and forth between the thumb and forefinger as one would twist a thread until the wood disappears.' The great grandmother of Jacob L. Roberts, a young man of Apache-Maricopa and Pima-Kwahadk' lineage, thus treated him during a temporary attack of sickness in his infancy. She sank two pieces of creosote bush into his breast and predicted that he would not be ill as would other children. also said that she would die within the yearand she did. Strange to say, Jacob also escaped the epidemic diseases that afflicted his playmates.

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