102 Field Museum of Natural History — Anth., Vol. XI. 



sorry and to cry. In one of the traditions the dead in the other world 

 are said to complain to a visitor from this world, that their nakwakwosis 

 before their faces are old and worn and that their friends forget to pre- 

 pare new ones for them. 1 If the burial place already contains the 

 remains or bones of other children, that have died in that particular 

 family, the stones, covering them, are removed, the new bundle placed 

 into the crevice and the stones replaced. For every child thus burie 

 a stick, from one to two feet long, is thrust between the rocks. After 

 the covering of the buried remains has rotted away, the scull or bones 

 may sometimes be seen in the crevice grave (see Plate XXXV). 



In the case of grown persons or in fact, anyone that is already a 

 wimkya (member) of some fraternity, the body is buried in a graveyard 

 which is usually on a slope of the mesa or of a hill near the mesa (see 

 Plate XXXVI). A hole from five to seven feet deep is dug and the 

 body placed into it in a sitting posture with the face towards the east. 

 The hole is filled up with the earth or sand and usually a lot of stones 

 placed on it (see Plate XXXVII). 



These burial grounds are scattered around the mesas ; they are not 

 marked or enclosed, nor taken care of in any way whatsoever. It not 

 infrequently happens, that either the windstorms blow away the sand 

 exposing the bones or currents of water from the high mesas break their 

 way through a burial place and carry them away. 



Tombstones or similar signs or monuments, marking the last resting 

 place of particular individuals, are unknown; but certain insignia, 

 indicating the order to which the deceased belonged, are occasionally 

 placed on the graves, such as the so-called Marau-vahos (see my paper 

 on the Marau ceremony), which are placed on the graves of women 

 having belonged to the Marau society, or mungkohos which may be found 

 on graves of members of the Kwan (Agave) or Ahl (Horn) or other 

 societies. (See Plate LV in my paper, "The Oraibi Powamu 

 Ceremony.") 



4. Post-Mortem Rites. 



On the third day, after the body has been buried, the last meal and 

 the last prayer offerings are prepared. The first consists of piki (a 

 thin wafer bread baked on large polished stone slabs), cooked beans, 

 (oongawa), and sometimes a stew of corn, meat, herbs, etc., (noekwiwi), 

 is prepared by the woman, mother, wife, aunt or other near relative. 

 This food is put into a bowl which is placed on the grave on the third 

 day where it remains (see Plates XXXV and XXXVII). The father, 

 brother or uncle of the deceased, that has prepared the remains for 

 burial, now makes one double green baho (prayer stick, with black 



1 See the author's "Traditions of the Hopi Indians." page 119. 



