Feb., 1912. Miscellaneous Hopi Papers — Voth. 133 



consists of a hollow stick about seven inches long with feathers at one 

 end and wound with twine. When the last song was ended all said 

 kwakwai, (thanks!), held a pinch of meal to their lips, whisjxred 

 a prayer, and sprinkled the meal into the bowl and on the tray with 

 the offerings. All then smoked, whereupon Lomahungwa uttered a 

 short prayer, to which the others responded by saying, kwakwai 

 (thanks!) which ends the ceremony. 



This may perhaps be a proper place to state that most of the songs 

 of the Flute societies are chanted in a language which is no longer under- 

 stood by the Hopi. Some were in the Hopi language. On several 

 occasions the men had great difficulty to sing the songs, in fact had to 

 stop and repeat parts of the song several times. They complained 

 that their best singer was not there. These facts may account for the 

 uneven number of songs. In my opinion there should be either twelve 

 or sixteen. 



The altar was now dismantled. Qomaho poured out the water 

 from the medicine bowl and took out the sand; Tuwahoyniwa tied up 

 the corn -ears, Lomahungwa made four small balls and one bigger one 

 of sweet -corn meal, into which he mixed the food for the sun already 

 mentioned, and wrapped them in a blanket. He also used some honey. 

 Whether he mixed this with the food balls or put it into a corn-husk, 

 to be used by the depositor of the balls, escaped my observation. These 

 balls, as well as all the bahos and other prayer offerings, were later 

 carried to different, more or less distant, shrines and springs, but most 

 of them to the Tawa-ki (Sun Shrine) on a mesa about four miles south- 

 east of Oraibi, where hundreds of prayer offerings in all stages of decay 

 may be seen. Lomahungwa reserved one baho and some corn -meal 

 for his field. 



It might be of ^interest to state also to what clans the participants of 

 this brief ceremony belonged. As far as I have recorded it, this clan 

 relationship is as follows: 



Batki (Water-house) clan: Lomahungwa (chief priest), Sivinomtiwa. 

 Siviletstiwa. 



Honani (Badger) clan: Qomaho. 



Piva (Tobacco) clan: Masaveima. 



Kele (Sparrow Hawk) clan: Tuwahoyniwa, Talasnomtiwa. 



Ishawuu (Coyote) clan: Nakwahoyoma. 



Honawuu (Bear) clan: Shakhungoma. 



All these clans belong, of course, to certain groups of clans with which 

 they are directly related. Thus the Batki (Water-house) Pihkash 

 (Young Corn) , Omawu (Cloud) and others belong to a group, or phratry . 

 The Kele is closely related to the Atoka (Crane), Batang (Squash) and 



