Mar. 1901. The Oraibi Soyal Ceremony— Dorsey. 19 



arrival at the kiva it was found that additional members had appeared 

 for the first time. All Soyal members had, before leaving home, 

 washed their heads in thick suds prepared from the bruised roots of 

 the yucca.* 



Koyonainiwa, this morning for the first time, appeared in the role 

 of Kalehtaka, warrior, but representing really Pookon, the War God, 

 whose duty it is to guard the kiva entrance from the uninitiated. 

 Lying on the banquette on the east side of the kiva were a number of 

 bags containing roots, herbs, stones, bones, shells, etc., a medicine 

 tray and other objects. From a peg in the wall were suspended (see 

 Plate XIX) an old war shield, an old sinew-backed bow, two arrows, 

 an ancient stone tomahawk, and a bandoleer, in the lower end of 

 which are wrapped human intestines, said to have been taken from 

 slain enemies of former days. Shokhunyoma had also brought in addi- 

 tional /5a//<7- making material, the most conspicuous part of which were 

 two heavy cottonwood roots, to be used in the manufacture of 

 peculiar large bahos, to be described presently, which were made 

 during this day. On other occasions these sticks were brought in the 

 first day. While the other members were engaged in other pursuits, 

 such as spinning, repairing moccasins, smoking, etc., Koy6nainawa, 

 Shokhunyoma and Y^shiwa had been engaged in making nakwakwosis, 

 prayer offerings, consisting of an eagle, hawk, turkey, or other feather, 

 attached to a cotton string about four inches long, which, when fin- 

 ished, they deposited on the floor in front of them. 



Koyonainawa, having finished four nakwakwosis, and an additional 

 one with a long cotton string attached, called hikvsi or puhtavi {xodid. 

 marker), took up a gourd, the five nakwakwosis and some cornmeal, 

 and left the kiva. On following him it was found that he went to the 

 Lnnanva (Flute Spring), at the foot of the mesa on the left side. Here 

 he uttered a low prayer, deposited the four nakwakwosis at the side of 

 the spring, sprinkled them with cornmeal, throwing some also on the 

 water; then he filled the gourd vessel and started on his return, depos- 

 iting on the footpath, at a short distance from the spring, the piihiavi, 

 upon which he also cast a pinch of cornmeal. He then continued his 

 way to the kiva. After arriving he put down the water, smoked, then 

 chewed a piece of root, spat into his hands, rubbed his body all over 

 and then made a nakwakwosi, which he tied to a long black eagle 



*For the preparation of the suds the root of the yucca is crushed on the floor with a stohQ^ 

 It is then placed in a large bowl which is half filled with water, and is stirred violently with thfe 

 hands until it fairly foams over the side of the bowl. This head washing, dsnaya, occurs in many 

 Hopi ceremonies, and is undoubtedly a rite of purification. The term "dsnaya" applied to the act,, 

 may refer to any ceremonial washing, as, for example, to the bathing of the snaices in the snakio 

 ceremony. 



