142 Field Columbian Museum — Anthropology, Vol. III. 



2. To the West. 



Hapi ma ayamo, Towanashabeehe, Hapi ma, over yonder at Towanashabee. 



Sakwapu kahaehe, tumaci inguu, . (The) green corn ear, my (clan) mother. 



Tiwungwiiiimuyuhai! May the children grow (become large)! 



Yuwashinaaahai, Being clothed, ahahahai, etc. 



Ahahaiahai, Ahahahai (obscure). 



Tokwunangwci uyiyuhui, .... (Over the) tokwunangw* blossom plant, 



Pichangwatoyahai, For decorating faces, 



Shiwawayina nuuhuuhuiyahai, . . I am- happy. 



3. To the South. 



Hapi ma ayamo, Towanashabeehe, Hapi ma, over yonder at Towanashabee. 



Pawala kahaehe, tumaci inguu, . (The) red corn ear, my (clan) mother. 



Tiwungwinimuyuhai! May the children grow (become large)! 



Yuwashinaaahai, Being clothed, ahahahai, etc. 



Ahahaiahai, Ahahahai (obscure). 



Katcici uyiyiihui, (Over the) "life blossom "'" plant, 



Pichangwatoyahai, For decorating faces, 



Shiwawayina nuuhuuhuiyahai, . . I am happy. 



4. To the East. 



Shiwahawai nuuhuuiahai, .... I am happy (or rejoicing). 



Shiwahawai nuuhuuiahai, .... I am happy (or rejoicing). 



Hapi ma ayamo, Towanashabeehe, Hapi ma, over yonder at Towanashabee. 



Qciyawi kahaehe, tumaci inguu, . (The) white corn ear, my (clan) mother. 



Tiwungwinimuyuhai! May the children grow (become large)! 



Yuwashinaaahai, Being clothed, ahahahai, etc. 



Ahahaiahai, . . ' Ahahahai (obscure). 



Tawici uyiyiihui," (Over the) water gourd blosssom plant, 



Pichangwatoyahai, For decorating faces, 



Shiwawayina nuuhuuhuiyahai, . . I am happy. 



1. See note i, Tenth Song. 



2. The rendering, " my clan njother," may upon further investigation be found inaccurate; 

 the word tumact is derived from iumci. .\ man calls a woman who belongs to the same clan to which 

 he belongs his tumct, " clan fellow" or " clan sister," though neither of these words is a literal trans- 

 lation of the word tumci. It may be that " my clan fellow (/«;««), mother," would be a better render- 

 ing of the expression, '7M»2ac/m^t<M." than the one given, but neither seems tobe quite satisfactory. 



The objects referred to here are the differently colored corn ears around the medicine bowl. 

 They are called " mother" because— the Hopi say— as the child lives from the mother, so the Hopi 

 live principally upon corn. 



3. The growing corn ears on the corn stalk are here referred to. Instead of saying, " the 

 corn stalk has ears," he says, " the corn (stalk) has children" (,timuita) . 



4. Namely, with the layers of corn husks. 



5. For the technical terms of the herbs named in the First Circuit, see the notes 3-6, inclu- 

 sive, on the Tenth Song. 



6. Why these two introductory lines are sung at the beginning of this stanza only is not 

 known. I have noticed, however, that a great deal of irregularity exists in using those lines that 

 either have no meaning or of which the meaning has become obsolete. Sometimes they are sung, 

 sometimes not. .\lso the number of times they are sung varies in the different ceremonies. They 

 mostly seem to be omitted for the west, east and below. See next note. 



7. These two lines were here sung on some occasions, on others they were left out. I am 

 inclined to believe that originally they were sung in connection with every stanza. 



8. Shokosi means " all kinds of blossoms." 



g. Lathyrus pluster, Linn. The word tukiuimagwu refers to certain ridge-like clouds, 

 after which also the ridges or segments on the mask of the Tokwunangw Katcina are named. 



10. This is the literal translation of the Hopi name, but the plant has not yet been identified 



11. Reference is here made to the various forms of the gourd (taunya) used by the Hopi for 

 water vessels. 



