Feb., 1912. The Oraibi Marau Ceremony — Voth. 35 



The medicine bowl, the liquid and the herbs (tuvipsi and tukamsi) by 

 No. 8; the corn-ears, the little stones by the side of the corn-ears, and 

 one tiponi mother by No. 3 ; one gourd vessel by his mother; one mother 

 tiponi by No. 9; a mother tiponi and one gourd vessel by No. 7; the 

 six old makwanpis and the crystal tiponis by Wickwaya; a gourd 

 vessel by No. 1 ; the tiponi by No. 4 (chief priestess). The old weeding 

 implement and the bow on the east side of the altar by No. 10; the 

 implement and bow on the west side by No. 2, the sand by Wickwaya 

 and his sister. 



Soon after the noon meal two women get water again in their netted 

 gourd vessels, taking with them the prayer offerings prepared by Wick- 

 waya, and are discharmed by the chief priest all in the same manner as 

 on the first day, (see notes of that day.) After they have returned, 

 the ten participants in the ceremonies squat down around the altar 

 again, the other women who have come in on this day, taking seats on 

 the floor behind them; then the same ceremony is gone through as on 

 the afternoon of the first day. A full description of the ceremony is 

 given under that day. 



After the ceremony food is brought into the kiva, and a number 

 of members, who have been in the kiva on this day only, join the others 

 in the evening meal. After the meal most of the women usually go 

 home; the men smoke. Just when the altar is dismantled, my notes 

 do not state, but my recollection is that it is done after the men are 

 through smoking. 



In the evening various dances take place by many different Kat- 

 cinas 1 in several kivas until late. 



I noticed, among other Katcinas, the following: Tasap, Owak, 

 Marau, Koyemsi, Soyohim, Shaalako, Tcakwaina, Kohonino, and 

 others. On another occasion I noticed on this evening the follow- 

 ing: Balhikv-Mana, Anga, Tasap, Hehea Tahaamu and Tuvik, Anga- 

 Katcinas. But the kind of Katcinas that appear on this day vary in* 

 the different years so that with every ceremony at least most of the 

 Katcinas, that perform on this night, are different from those that 

 appeared in the preceding ceremony. 



Ninth Day (Nalosh tala, Fourth Day). 



On this day no ceremonies of any kind take place, the altar being 

 taken out and put away in the ancestral home of the Lizard clan during 

 the night before, while the people are still sleeping, so that no uninitiated 



1 Masked Hopi, wearing various costumes and masks, and representing semi-deities, according to 

 Hopi belief, probably ancestors of the Hopi, who are supposed to act as intermediaries between the 

 Hopi and their various deities. The meaning of Katcina (from katci, life and naa father (?) may be: 

 the immortals, living fathers or ancestors. The Hopi have hundreds of different Katcinas. 



