the six regions of space whence come all the necessaries of life.
The ancients also occupy his thoughts during these devotions; he desires
that all the pleasures they enjoyed while here may come to his people,
and he reciprocally wishes the ancients to partake of all the enjoyments
of the living.

All the labor and ceremonies being completed the women prepare food for
a feast. Friends are invited, and the men dance all night in the kiva to
the accompaniment of their own songs and the beating of a primitive
drum, rejoicing over their new home. The kiva chief then proclaims the
name by which the kiva will be known. This is often merely a term of his
choosing, often without reference to its appropriateness.

_Various uses of kivas._--Allusions occur in some of the traditions,
suggesting that in earlier times one class of kiva was devoted wholly to
the purposes of a ceremonial chamber, and was constantly occupied by a
priest. An altar and fetiches were permanently maintained, and
appropriate groups of these fetiches were displayed from month to month,
as the different priests of the sacred feasts succeeded each other, each
new moon bringing its prescribed feast.

Many of the kivas were built by religious societies, which still hold
their stated observances in them, and in Oraibi several still bear the
names of the societies using them. A society always celebrates in a
particular kiva, but none of these kivas are now preserved exclusively
for religious purposes; they are all places of social resort for the
men, especially during the winter, when they occupy themselves with the
arts common among them. The same kiva thus serves as a temple during a
sacred feast, at other times as a council house for the discussion of
public affairs. It is also used as a workshop by the industrious and as
a lounging place by the idle.

[Illustration: Plate LXI. Standing walls of Taaaiyalana ruins.]

There are still traces of two classes of kiva, marked by the distinction
that only certain ones contain the sipapuh, and in these the more
important ceremonies are held. It is said that no sipapuh has been made
recently. The prescribed operation is performed by the chief and the
assistant priests or fetich keepers of the society owning the kiva. Some
say the mystic lore pertaining to its preparation is lost and none can
now be made. It is also said that a stone sipapuh was formerly used
instead of the cottonwood plank now commonly seen. The us