Feb., 1912. The Oraibi Marau Ceremony — Voth. 57 



whose name is mentioned in the song is bound, or considered to be 

 under obligation, to give some presents to the women, which, I believe, 

 usually consist of one or the other kind of food. (Compare the de- 

 scription of this day's proceedings in the First Part of this paper.) 

 The chief object of these performances seems to be the entertaining 

 of the people and the women usually reach that object as their per- 

 formances cause a great deal of hilarity and laughter on the part of 

 the spectators. No fasting takes place on this or any subsequent day. 



Sixth Day (Shush tala, First Day). 



This day is spent in practically the same manner as the fifth day, 

 except that there is no early night ceremony. The leaders sleep in 

 the kiva, the natsi is put up, and though my notes do not distinctly 

 say so, I have reason to believe that the morning offerings (kuiwato) 

 are made the same as on previous days. 



One time I observed that in another kiva, the Blue Flute, a lot of 

 sweet-corn was shelled by about twenty-two members of the Marau 

 order and that one of the leaders (No. 10) then divided it among these 

 members to be ground to meal in their homes. 



This day is also called komok-totokya, from komokto to get wood, 

 because the necessary firewood for the preparing of food on the next 

 day for the public ceremony is gotten on this day. 



Seventh Day (Losh tala, Second Day). 



The conditions are practically the same as on the previous day. 

 I noticed that Wickwaya and Navini attended to their fields. One 

 or two women and sometimes a few children are usually in the kiva 

 to watch that no one, not initiated, enters. Now and then other wom- 

 en come in, but soon leave. The altar is still in its dismantled con- 

 dition. Most of the members, as well as the other women of the 

 village, bake piki for the public feast on the ninth day. From this 

 fact this day is sometimes called pik-totokya (piki-day or piki-pro- 

 viding) . 



In the afternoon another tao-somngwu "song-tie" performance is 

 prepared and in the evening carried out on the plaza, as described 

 before. 



Eighth Day (Bayish tala, Third Day). 



This is again one of the more important days of the ceremony. 1 

 The participants rise at about five o'clock in the morning. The natsi 

 is put up almost immediately. In 1897 Wickwaya put it up on this 



1 Also called totokya. which really means sleeps. But why it is called that way no one seems to 

 know. The day preceding any important ceremony is designated by that name, which seems to have 

 a meaning similar to "Christmas Eve," or the German "Heilige Abend," a general preparation day. 



