the earth. After feasting and drinking, a
dance follows, the dancers wearing crowns and necklaces of yellow arnica
flowers, and carry in their hands wands made of pine-splints wrapped
with corn-husks, and with a flower of arnica tied to each end. The
second day, corn on the ear and beans are brought instead of earth, and
these are sprinkled with blood. On both days, blood-sprinkled material
is carried home, and the seed and earth are later put into the field. In
the feasting-room, two paper lanterns are hung from the ceiling; these
are stuck over with gilt and colored paper disks and stars. They
represent the sun and stars. Upon these lanterns a cross of blood is
made, at the time when the earth and seed are sprinkled. After the dance
ends on the second day, children shoot at the lanterns with small arrows
and try to break them. Disappointed that no mention had been made of
bark paper in connection with this ceremonial, we asked whether they
ever used it. They answered promptly in the affirmative. For what? To
wrap _ocotes_. With this, the man who told me hastened out and came back
with a little parcel in his hand. This consisted of twelve little sticks
of pine about three inches long; they were tied together with a band of
thread or bark fibre, and were stained with blood; these were wrapped in
a piece of green banana leaf, the upper face of the leaf being placed
inside and the base of the leaf kept downward. When it had been thus
carefully folded, it was carried to the field and buried in a hole,
carefully dug, so that the top of the package was close to the surface
of the ground, and the face of the leaf wrapping was directed toward the
rising sun. To anyone who has studied American indian religions, these
two _costumbres_ suggest much of interest.

The young man who had been most interested in our proper understanding
of the _costumbre_ was anxious that we should see the village idols.
These are kept concealed, apparently in a cave, though it is possible
that they are buried in the ground. At all events, they exist, and in
considerable number. A lively discussion ensued as to whether it would
be proper to show them to us, and it was decided that nothing ought to
be done until the old woman, who is at the head of the pagan practices
of the village, should be present. It seems that in the _costumbre_,
already described, there are four priests or leaders. One of these is
the old woman just mentioned, and the other three