Feb., 1912. Miscellaneous Hopi Papers — Voth. 117 



and old nakwakwosi near each corn-ear at short intervals. These 

 aspergills are called the husbands of the corn-ears. 1 



Other song: The rattles were moved backward and forward. Tal- 

 asswungwnima threw a pinch of corn-meal along the north corn-ear into 

 the medicine bowl, took up the corn-ear and its husband and wiped with 

 the latter the corn-pollen from the ear into the medicine bowl and re- 

 placed both. This he did with all six. Then he threw the six stones 

 (or pieces of shell) one after the other into the bowl, and then at another 

 round the old nakwakwosis. There not being any intervals between 

 these different acts in the singing, I could not conclusively determine 

 whether all this was done during one song or several; especially since 

 the apparent deficient knowledge of the (mostly archaic) songs on the 

 part of the priest caused considerable confusion. But from analogy 

 I believe that these different rites were performed, or were supposed 

 to be performed during different songs. 



Nakwaheptiwa and Nasingyamtiwa were sitting near the fireplace 

 during this singing. 



Other song: Talasswungwnima took up all six ears of corn, put 

 them, points downward, into the medicine bowl, and held them in that 

 manner; Nakwaheptiwa took the east and west old aspergill, and held 

 the first with the right hand against the east, the other with the left 

 hand against the west side of the medicine bowl. 2 Naashashtiwa here- 

 upon whistled with a bone whistle six times. As he was the only one 

 who seemed to know the songs fairly well, the singing stopped while 

 he blew the whistle. The corn-ears were then replaced. 



Other song: Talasswungwnima sprinkled six times. Quite a long 

 pause occurred because Naashashtiwa had also forgotten part of the 

 song. After singing for a little while longer they stopped ; Naashashtiwa 

 and Talasswungwnima sprinkled meal on the altar. Nakwaheptiwa 

 lighted a pipe and both smoked, which ended the ceremony in the 

 forenoon. 



In the afternoon nothing was done except talking, smoking, etc. 

 More men came into the kiva, so that by evening about a dozen men 

 were present. It seems strange, that so few men took part in this 

 ceremony. Many members of the fraternity, who were supposed to be 

 there, were kept away by the existing animosity between the two con- 

 tending factions in the village, about which those present complained 

 bitterly. Others were deterred by work in their corn-fields; some of 

 them came into the kiva in the evening for the night ceremony. 



At about one o'clock in the night (September 1 2, a. m.) Naashashtiwa 



1 I could not determine whether what was sung until now was all one or several songs. I believe 

 the first to be the case. 



* Exactly the same performance occurs in the ceremonies of the Piute fraternity. 



