Mar. 1901. The Oraibi Soyal Ceremony — Dorsey. 35 



Holding the skin between his teeth, Lolulomai worked his way back 

 in the same manner to the northwest corner of the kiva, where 

 Shokhunyoma took the skin from him, whereupon the song stopped, the 

 women saying '■'■Askwali.^^ 



Loh'ilomai at once resumed his performances, squatting down in 

 the north part of the kiva facing towards the north. He held a 

 mashaata in each hand with the wooden points on the floor, and 

 Tob^hoyoma, kneeling before him, blew smoke towards and on him 

 from the cloud blower. 



Lolulomai screeched, arose, another song was intoned, the Soyal- 

 mana joined and followed him in the same manner as described before, 

 and both soon slowly worked their way to the east side of the ladder 

 and left the kiva. Outside they were met by Yeshiwa, who stood on the 

 east side of the kiva. Lolulomai handed him the tnashaaia di.ndi re-en- 

 tered the kiva. Yeshiwa at once renewed the six cornmeal lines 

 around the kiva that Lolulomai had previously made, took a position 

 on the further end of the line, leading from the southeast corner of 

 the kiva, screeched, came closer, screeched again and then entered 

 the kiva. It was a repetition of Lolulomai's performance, with the 

 exception that Yeshiwa was not answered from the kiva. 



Having entered the kiva, Yeshiwa squatted down on the east side 

 of the ladder, screeched, waved the mashaata up and down with a 

 quivering motion, then shuffled forward a few steps, moving the 

 ffiashaaia forward on the floor with a sliding motion which had not 

 been observed before, then waved them upward again as before, and 

 so on. The Mana followed him closely in a standing position but 

 constantly keeping up a very rapid, trampling step. Thus they worked 

 their way toward the northwest corner of the kiva and from there to 

 the fireplace. Here they stopped, Yeshiwa sitting down and holding 

 both the mashaata in his left hand, the Mana sitting down behind him 

 on her seat, which had been placed on the floor about in the center 

 of the kiva. The singing ceased. Talassmoniwa handed a cigarette 

 to Yeshiwa, one to Koyonainiwa, one to the men, and all engaged in 

 silent smoking for a few minutes, whereupon Yeshiwa uttered a 

 prayer. Stepping to the east side of the ladder, he held the mashaata 

 in his left hand, waved them up and down to a low humming song 

 and then went along the line of men from the southeast corner, in a 



and escape. Hence the meat of this animal is given to women in labor to Facilitate parturition, or, 

 as the Hopi put it, in their quaint way, that the child may come out quickly. Since the fitvani is 

 getting scarce, an herb is often used for the same purpose and is called piwanna(piwani, medicine). 

 Several piwani skins are attached to the Aoat (Bow) natsi of the Snake, and of the Antelope 

 societies. When asked for the ceremonial significance of the ^«7fa:««, a Hopi suggested "that the 

 clouds may 'come out' and bring rain quickly." 



