132 Field Columbian Museum — Anthropology, Vol. III. 



5. To the Northeast {above). 



Iwiwi iwiwii iwiwihi, 



Iwiwika iwiwi, 



Iwiwi iwiwika iwiwi, 



Iwiwika iwiwi, 



Iwiwika iwiwi, 



Iwiwika iwiwi, 



Hapi uhura Towanashabee, . . . 

 Kokoma kahae, tomaci inguu, . . 



Ohomi Asya, 



Nakway akwa, 



Timuyu, wangwayi wangwayi, . . 



Iwiwika iwiwi, 



Iwiwika iwiwi, 



Iwiwika iwiwihihi 



>Obscure. 



Hapi, ura, Towanashabee. 



Black corn ear, my clan mother. 



From above the Asya (unidentified). 



For prayer head dresses. 



Call the children! call the children! 



Obscure. 



6. To the Southwest {below). 



Iwiwi iwiwii iwiwihi, 



Iwiwika iwiwi, 



Iwiwi iwiwika iwiwi 



Iwiwika iwiwi, 



Iwiwika iwiwi, 



Iwiwika iwiwi, 



Hapi uhura Towanashabee, . . 

 Tawakchi kae tomaci inguu, 



>Obscure. 



Hapi, ura, Towanashabee. 

 Sweet corn ear, my clan mother. 



Aatyamii toposhkwa, From below toposhkwa (unidentified), 



Nakway akwa, For prayer head dresses. 



Timuyu wangwayi wangwayi, . . Call the children! call the children! 



Iwiwika iwiwi, • ^ 



Iwiwika iwiwi, . . . • SObscure. 



Iwiwika iwiwihihi J 



Close. 



Iwiwika, iwiwi. 



( These words are sung at the close about eight times, 



although sometimes more, sometimes less) and then 



Iwiwiwika, iwiwiwi-i. 



1. These two words have no special meaning; they are exclamations, similar to our "well," 

 "well now," or the German " wohlanl" "ei!" "ei nun!" etc. 



2. Towanashabee is a place a few miles south of Oraibi, where the Honani clan is said to 

 have lived. Reference is also sometimes made to a Towanashabee Atyaka (down below) some- 

 where. 



3. Tomaci, from tomci. A man calls any woman belonging to the same clan iiomci, ray 

 iomci—my clan fellow or clan sister. Every child when being initiated into some fraternity is given, 

 a corn ear, which it calls forever after inguu, my mother, because it is said the Hopi live on corn as 

 the child draws life from the mother. Such corn ears are used especially in the women's cere- 

 monies, every participant having a corn ear which she calls ingttu. These facts must be borne in 

 mind in reading this line, a literal translation of which is hardly intelligible. 



4. A priest stated once that the corn ear, when looked upon as a "mother" (see previous 

 note), was considered as a mana, virgin, maiden. 



5. The feathers worn in the hair of the participants of a ceremony are called nakwaita 

 (wish, prayer). The idea expressed here is that these birds might come from the different direc- 

 tions as their feathers are wanted for prayer offerings. The word mostly used for "to pray" is 

 " aonawakna." 



6. Meaning the corn ears on the. stalks, which are usually called the children of the corn stalk. 



