Feb., 191 2. The Oraibi Marau Ceremony — Voth. 17 



never been able to obtain a fully satisfactory explanation for this fact, 

 which also prevails in other ceremonies. The answer they usually 

 give is that this first day really is the last day of another cycle of two 

 times four days, which lies between the introductory ceremony (Baho- 

 lawu) and the principal ceremony. In that case the designation "Once 

 not anything" would not be intended to say that nothing is being done 

 on this day — when in fact in certain ceremonies it is one of the princi- 

 pal days — but it would rather refer to the fact that this day, though 

 ceremonies often take place on it, has nothing to do with the two times 

 four ceremonial days proper. 



The order of the days would then be as follows: 

 Our way of designating. The Hopi way of designating. 



First day. Shush ka himuu — Once not anything. 



Second day. Shush tala — First day. 



Third day. Losh tala — Second day. 



Fourth day. Bayish tala — Third day. 



Fifth day. Nalosh tala — Fourth day. 



Sixth day. Shush tala — First day or komok-totokya (wood 



preparing) . 



Seventh day. Losh tala — Second day or pik-totokya (piki pre- 

 paring). 



Eighth day. Bayish tala — Third day or totokya (general pre- 

 paring). 



Xinth day. Nalosh tala — Fourth day or tikive (dance). 



During the greater part of the ceremonies only the chief priest, his 

 assistant, the chief priestess, her assistant, and six other women, ten in 

 all, are present. They perform the regular altar ceremonies. The 

 assistant priest, Navini (see Plate XV) who happened to be the same 

 in all the ceremonies observed, usually attended to the fire, often 

 lighted the pipe, etc. As the other nine were not always altogether 

 the same persons in the different years, they will be frequently 

 referred to by numbers, shown in the following diagram: 



1 10 



Altar. 

 2 9 



3 8 



4 7 



5 6 



