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312 penciled at top of page - also number 16 at top left ignorant of the feast of expiation, and say that the people wee purest immediately after this feast, than at any other time during the year. That is, they considered themselves so. Second, they introduce into the ceremonies of this feast, the prayers for cleansing from all the impurities of the year past, which has no necessary connection with this feast. Third, the washings, introduced here properly belong to the latter feast. There was another method of celebrating the feast of first fruits, more modern than either of the foregoing and yet more ancient than the present. This was doubtless, introduced to avoid the evil and inconveniences of assembling the whole nation at one place. The national council authorised each town to hold the feast separately, and instructed the messenger of each town priest, with the care of regulating it. Soon after the national council, each town priest called a town council, at which his messenger made known to the people all the arts of the national council. That is, he brought forward the tobacco and the stick of beads the great speaker had given him, and while the town chiefs were smoking the tobacco, he related the general doings of the council, and among other things, the authority he had received to hold the green corn feast in their own town. He then selected a man to order the green corn feast, and make all necessary arrangements, giving the man special notice of his appointment. He then took the beads from the stick, and wound them round a staff from end to end, and going out into the council house yard, called aloud A tsi no sti. The man saluted, as above, arose from his seat, went out of the house, danced about the yard, singing, "Sli ta ka i", "Sle ta ka ni" etc. and then stepping up to the messenger of the priest, but in this case messenger of the great council, - took the staff and exclaimed Na ski go, ni ka li sta (It is done) or so let it be) upon which the whole assembly exclaimed Wâwh. With these