Dec, 1903. The Oraibi Oaqol Ceremony — Voth. 



27 



[referring to the ceremony]. After this we — all the people — shall live, 

 yes happily, encouraged.) 



Talasngainoma then says: "Pai hapi itam yep shiian pasionaya; 

 kawuu itam hahlaiKahKang taldongnawicni.' Shopkawat sinomu, Pai 

 hahlaikahkang ciokaokahlcang yeshni." (And now we here perform 

 well. To-morrow we shall happily [cheerfully] have gone to the 

 morning, all the people shall live happily [cheerfully] encouraged.) 



Hereupon Ng6si touches with the tiponi the breast of every 

 kelehoya, even the babies held by their mothers, and utters a good 

 wish. Tolasngainoma lets each one touch the crook ^ and also utters 

 a good wish or blessing, whereupon the two objects are replaced. All 

 the corn-ears from around the medicine bowl are then placed on the 

 floor before the altar, the two women kneel before them, bending over 

 them, and singing in a low tone, being assisted by Masatoiniwa and 

 Nakwamosi, Talasngainoma beating time with the corn-ears on the 

 floor. Of the songs that are sung I have thus far been able to obtain 

 two only; they are as follows: 



I. To THE North. 



Hahahaaahahaaao inguu,. 

 Takurikahao, inguuuhuu 

 Itaaham namaha 

 Tuwanahahashamiihiiahay. 



Hao! my mother, 



Yellow corn-ear, my mother 



We together 



Go to Ttiwanashave.' 



II. To THE West. 



The same, but, 

 Sakwdputskahao, etc. 



Blue corn-ear, etc. 



III. To THE South. 



The same, but, 

 Pdwalahakao, etc. 



Red corn-ear, etc. 



• I have not been able to fully satisfy myself as to the meaning of the somewhat obscure expres- 

 sions "taloongnawicni" (we go to the morning) and "tapkiwicni" (we go to the evening), which are so 

 frequently used in Hopi ceremonies, especially when morning or evening is referred to in connection 

 with an all-night or all-day ceremony. The meaning of the expression as given seems to be: Get 

 through, go through, or continue until morning (or evening). 



* The natsi or society emblem of the Tao (Singer) Society is such a crook— the symbol of life, 

 and on one of the days of the Wuwuchim ceremony early in the morning all the inhabitants of the 

 village file by this nAtsi, which stands at the south end of the entrance to the Tao kiva and touch it as 

 a prayer for a long and prosperous life. 



3 Tiiwanashave, earth (or sand) center, is first a traditional place in the earth; then a place 

 south of OrAibi where the Badger and other clans once lived; and the name is also \xsi4, as in this 

 case, for the center place on the sand in front of the altar on which stands the medicine bowl, the 

 symbol of the sipapu, the sand representing the earth or world. 



