I02 Field Columbian Museum— Anthropology, Vol. III. 



am not wandering alone. Here at the corner they have already 

 arrived (referring to the four Koyemsi Katcinas behind the curtain in 

 the corner of the kiva); come in, be welcome!" He then goes forward 

 among the crowd to sprinkle the children, and the Koyemsis soon 

 emerge from behind the enclosure, as has already been described. 



Explanatory Notes of the Speech, 



1. Towanashabe is an imaginary place somewhere '' atyaka" (down), but is represented by 

 a place about three miles south ot Oraibi. Here the Honani (Badger) clan is said to have lived 

 awhile when coming from Ki'shiwuu, being at first refused admittance to the village of Oraibi by 

 the inhabitants of that village. While this place thus seems to be specially sacred to the Honani 

 clan, the name Towanashabe occurs in the songs of different societies. On the important question, 

 whose wanderings besides that of Muyingwa are here described? I could not get very satisfactory 

 answers. The old Powamu priest, who was very willing to tell me all that he knows about it, could 

 not give a clear answer. He said at first the wanderings of the Honani clan. But this route, given 

 in this speech, would conflict with that given in another tradition about the coming of that clan to 

 Oraibi. He also thought that not the Honani clan as such was meant, but only certain personages 

 and certain Katcinas of that clan. This last suggestion. I thinic, is a valuable clue to further 

 investigations, especially since it is a fact that on the last Powamu day a number of the Katcinas, 

 here mentioned, appear in the village with others and the old priest says that in their coming to the 

 village they pretended to imitate the wanderings mentioned in this speech. Further studies of 

 these and other traditions may produce some interesting facts and throw some additional light on 

 the complicated questions connected with the Katcina cult. As to the time when the wanderings, 

 here described, took place, no explanation could be obtained, but the old priest expressed the 

 opinion tiiat it antedated the coming of the Honani to Oraibi. It seems to me to be premature to 

 discuss this question in detail. A paper on the Katcinas of Oraibi might offer a good opportunity 

 to do this if and as soon as more information on these points can be obtained. 



2. Tradition says that the Hopi emerged from the earth through the sipa^u. an opening in 

 the earth somewhere near or in the Grand Caflon of the Colorado, and that they climbed up on a 

 ladder which is sometimes represented as having been a tree, sometimes a reed. The old Powamu 

 priest, however, positively avers that the coming-out from Towanashabe, here mentioned, has 

 nothing to do with the emerging of the Hopi from the sipapu. If that be true, and it very likely is, 

 this would be an interesting piece of information, especially if it were found that the party led by 

 Muyingwa included certain Katcinas. 



3. The sipapu (see previous note) is represented in the kiva by the small sand mosaic 

 (See PI. LIII.) 



4. The word in the original may also mean "sacred things," "religious secrets," or 

 " religion." But " ceremonies " seems to be the most appropriate term here. 



5. The word " palana" in the original is an archaic word and no one was certain as to what 

 it means. Some thought it meant beautiful and so I have translated it that way; the suggestion 

 that it meant ladder seemed to be inadmissible, for contextual reasons. 



6. Shokhungyoma is here present as the Kikmongwi (Village chief). While his brother 

 Lolulomai is really the chief of the village, the two brothers, their sister PungflanOmsi and certain 

 others of those families are. in a general way. called Kikmongwitu (chiefs of the village or the houses), 

 because they are supposed to own the village and also the fields, and the inhabitants of the village 

 are all said to be their children. Lomankwaima is the village cryer who, however, announces 

 religious ceremonies only. Koyongainiwa represents the War chief {kalehtaktnongwi). They 

 belong to the Bear, Reed and Badger clans respectively. These three men, the leader or head of the 

 Parrot clan and t\i& pipmongwi (Tobacco chief) of the Soyal society (who belongs to the Tobacco 

 and Rabbit clans) are often called momngwilu (chiefs) and seem to take the position of assistant 

 chiefs to the head chief. On the eighth day and during the following night of the Soyal ceremony 

 they play a conspicuous part in certain ceremonies (see " The Oraibi Soyal Ceremony," p. 45*/ seq.) 



7. This is addressed to the three chiefs, Shokhungyoma, Lomankwaima and Koyongainiwa. 



8. Meaning those that are now to go through the ordeal of this initiation. 



9. Referring to the first dawning of the day and to the brighter dawn just before sunrise, 

 between which the Hopi make a difference and which they mention in certain songs. 



10. The crook {ngotdshhoya) is with the Hopi the symbol of life, and where a series of crooks 

 are represented as here on the line, emanating from the sipapu on the sand mosaic, they represent 

 the various stages of life, the shortest one old age, when, as the Hopi say, man becomes very small 



