INTRODUCTION. 



The Summer Marau Ceremony is, in its essential features, the same 

 as the winter ceremony, which is described in the first part of this 

 paper. It takes place in the same kiva, is performed by the same 

 order, the same personnel and in the same general manner as the winter 

 ceremony. But although it is essentially the same ceremony there 

 are some marked variations. On the altar of the winter performance 

 there are only two small figurines; on that of the summer ceremony 

 two more, larger ones (see Plate XIII). Initiations of new members 

 usually take place in the summer ceremony. On the last day of the 

 latter the participants have elaborate public performances on the 

 plaza which is not the case in the winter observance. It might be men- 

 tioned here, that with other societies, such as the Snake, Flute, Lagon, 

 etc., the summer or fall ceremonies are also more elaborate than their 

 winter performances. 



The investigations of this ceremony are not quite complete, and, 

 as intimated in the Introduction to the First Part of this paper, it 

 was for this reason that their publication was deferred. It was hoped 

 that another opportunity would offer itself to fill up small gaps and 

 corroborate certain observations. This has not been the case. And 

 as the chief features of the ceremony have all been observed, a number 

 of them several times, and owing to the turn events have taken in 

 Oraibi lately, which makes the possibility of more complete studies of 

 these ceremonies in the future highly improbable, it has been thought 

 best to publish what we have. 



The observations on which this description is based were made in 

 the years 1893, 1895, 1897, 1901 and 1903. They always took place 

 in the month of September; in 1893 from the 4th to the 12th, in 1895 

 from the 15th to the 23d, in 1897 from the 10th to the 18th and in 1901 

 from the 20th to the 28th. In 1893 the public performances on the 

 ninth day only were observed, as I had then only been there about six 

 months. In that and the 1895 ceremony Wickwaya's aged mother 

 acted as chief priestess; in the others her daughter. The observations 

 in 1903 were also only confined almost exclusively to the last two 

 days. In this year Wickwaya's half brother Homihoiniwa acted for 

 the first time as chief priest (see Plate XIV, a), the former chief Wick- 

 waya also being present occasionally and assisting him. 



