Feb., 1912. The Oraibi Marau Ceremony — Voth. 45 



latter was completed. On one occasion the chief priest repainted the 

 figurines (see Plate XIV, b), as the old paint was very much worn. I 

 was surprised, when he painted the four semicircular cloud symbols 

 on the bodies different from what they were before. They had before 

 the colors of the four cardinal points, yellow for the north, green for 

 the west, red for the south, and white for the east. When I drew his 

 attention to it he said, it was " good " anyway and gave, if I remember 

 rightly, as his reason, that he did not happen to have all the paints 

 there, which, I believe, was true. Fortunately, I had previously care- 

 fully noted down the colors, so that I was able when I reproduced this 

 altar in the Field Museum to paint the figurines as they originally were. 

 Wickwaya did not seem to feel quite easy about this innovation and 

 did not seem to like it that I had noticed it. 1 



The altar is usually finished at about noon. 2 Wickwaya, after 

 having smoked awhile, resumes his seat in the corner with his sister. 

 Occasionally a child is brought into the kiva and initiated, which is 

 done in the following manner: A ring or circle of meal, about three 

 feet in diameter, is sprinkled on the floor in the south-east corner of 

 the deeper portion of the kiva. The child is placed into the centre of 

 it. If it is small a woman holds it. Two older women kneel on op- 

 posite sides of the circle, holding in their hands a ring made of strands 

 or strips of yucca leaves. This ring is placed on the floor corresponding 

 to the meal circle. The two women then raise and lower this ring 

 four times about two feet, expressing a wish or prayer for the prosperity 

 and happiness of the child, after which the latter is sent or taken to 

 the altar and instructed to sprinkle some meal towards it, that has 

 been previously placed into its hands. 



At about three o'clock in the afternoon two of the women, who 

 participate in the daily altar performances, are sent after water to two 

 different springs, one being the Flute Spring west, the other Talaova 

 (Dawn Spring), south-east of the village. The chief priest first ties 

 an eagle nakwakwosi to their hair on the top of the head, and then 

 hands to each one a long, black feather, a bone whistle, a white corn-ear, 

 a netted gourd vessel, some nakwakwosis, two green and one black 

 bahos, and some sacred meal. The prayer offerings they deposit 

 at the spring before they dip the water. 3 While they are gone the rest 



1 I have noticed such inaccuracies and deviations in other ceremonies, particularly in changing 

 the position of slabs, sticks, etc., on complicated altars, especially when the chief priest or his assist- 

 ants are new men. 



2 This altar has been reproduced — with others — by the author in the Field Museum of Natural 

 History (see Plate XXXIII). 



3 The Spring of Talaova is dry most, if not all, the time. But as it is one of the old sacred springs 

 the offering is made there and then the water gotten from the nearest spring or pool. Similar instances 

 have been observed in connection with other ceremonies. 



