while his followers were either deserting him openly or were
secretly joining the ranks of the enemy. Death was predicted for the
members of Goshonne's own family, and well could Das Lan make such
prophecies, for Goshonne's two brothers were already stricken with
tuberculosis. First one died, then the other. Das Lan could now point to
him and say, "That is what Kuterastan does to those who do not believe!"
It was thus that Goshonne's power finally was broken and Das Lan became a
seer.

Sacred pollen, _hadintin_, is used in all ceremonies, particularly in
those designed for healing. The principal source of _hadintin_ is the
tule, but much of it comes from the pinon. For prayers invoking an
abundance of corn, pollen is mixed with cornmeal. Not only do the
medicine-men use this powder, but each individual carries a small quantity
of it in a deerskin pouch somewhere about his person. In the pollen may be
small medicine trinkets--sometimes consisting of a few shell beads from
prehistoric ruins--and there is scarcely a person, old or young, who does
not have a small section of the candle cactus fastened somewhere about his
clothing.

When childbirth approaches, the medicine-men are always summoned. Nothing
can give a better idea of the medicine rites on such an occasion, and of
the use of sacred pollen, than a description of a maternity belt procured
by the writer and here illustrated. So far as can be learned, this belt is
very old, so old that its painted symbolic figures have been three times
renewed. Belts of this kind are very rare, and are hired whenever their
use is required. The owner of this particular belt, a widow, did not care
to dispose of it; as she expressed it, "it is like a husband": the
remuneration from granting its use was sufficient to support her.

The belt is made from skin of the mountain lion, the black-tail deer, the
white-tail deer, and the antelope--animals which give birth to their young
without trouble. Medicine-men are called in to pray to the spirits of
these animals when a woman approaching confinement puts on the belt. It is
worn for a day or so only, but constantly during the critical period, not
being removed until after the child is born. Prayers are made, first by a
mother or father for their daughter, then by a medicine-man, and lastly by
the patient to the gods and elements depicted on the belt. These figures
are all connected with lightning lines. The first one to the left is
Stenatl