Dec. 1901. The Oraibi Powamu Ceremony — Voth. 149 



6. To the Southwest (below). 



Aniyana aniyana, "1 



Aniyanayahahana ^Meaning not known. 



Hiyahahanahahahai, | 



Ayaqoho shuatyaqo, From over there, due (just) below. 



Coonwaiyo pawonmana/ .... Beautiful corn stalk maiden. 

 Itamuyuwungwinani,wungwinana, (Come and) raise,* raise us. 



Aniyana aniyana, . . . . "l 



Aniyahayahana K Meaning not known. 



Hiyahahanahahahai, ... 



1. The paraphernalia of every secret society is supposed to exert a certain charm on any- 

 one coming in contact with them or even seeing them. This charm is of an evil nature to anyone 

 not a member of that fraternity. The charm of theSnaice fraternity is a swelling of any part of the 

 body, but principally of the abdomen; that of the Lalakontu a peculiar eczema, that of the Powamu 

 fraternity a swelling of the knee, etc. Thus the author is at present treating an old man for a 

 swelling in the foot. He is said to be Tcu naapanvu (snake charmed), and lately the author was 

 treating a man whose knee was bent from rheumatism'and who Was supposed to have been hurt by 

 the charm of the Popwamu. In either case the chief priest of the respective order was called to 

 drive out the charm, which he tried to do by singing the Naivohchi ta-ivi (discharming song). In 

 order to relieve the participants in a secret ceremony of this Charm so that it should not extend its 

 evil influence to any uninitiated, all gather around the fireplace at the conclusion of the ceremony 

 and sing this song in connection with certain ceremonies,. as described at the proper place in this 

 paper. (See page 109.) 



2. It seems strange that we have thus far been unable to ascertain the meaning of this 

 word aniyana or aniyaana, which occurs in so many Hoi)i songs. 



3. The prefix jAm, here translated "due," may also mean "just," " straight," "exactly," etc. 



4. See previous note. . . 



5. No explanation could be given by the priests why the last two lines in the sixth stanza 

 should be so different from what would be expected from the order observed in the other five stanzas. 



The corn stalk is considered to be of female gender and called a ntana, virgin, or maiden, 

 although she is supposed to have children (the corn ears), as has already been explained. The 

 corn ear which is given to the candidates for initiation. is also said .to be a tftana, virgin, although 

 the owner calls it his mother, because, the Hopi say, they live on and draw life from the corn as the 

 child draws life from its mother. 



6. The word " raise" is here used in the sense that we speak of a child being raised. The 

 yirord in the original may also be rendered " to grow," " to become large." See previous note. 



PAWALAWU SONGS.i 



/. Natwan Tawi {Planting Song). 



A. Places Mentioned West of Oraibi. 



Tahaow, tahaow muraa, . . . . ) 



Tahaow, tahaow muraa, .... J Meaning obscure.'^ 



Uhuyi yuyaha, Thq pjants are being clothed.* 



1 Tahawaha wikimuyiwa The sun he is bringing. 



Tahawaha wunimuyiwa The sun he is watching.* 



Apoh'niwa tahawata pakiqohoo, . Whenat Apohoniwa*^ the sun is setting. 



Uhuyi yuyaha, The plants are being clothed. 



2 Tahawaha wikimuyiwa, .... The sun he is bringing. 

 Tahawaha wunimuyiwa, .... The sun he is watching. 



Polikiwa tahawata pakiqohoo, . . When at Polikiwa* the sun is setting. 

 Uhuyi yuyaha, The plants are being clothed. 



