Dec, 1903. The Oraibi Oaqol Ceremony — Voth. 29 



V. To THE North-east (Above). 



The same, but the last line: 



Shihiwahpi. Shiwdhpi, a grass, used for 



windbrakes in the field, for trays, 



etc. 



VI. To the South-west (Below). 



The same, but the last line : 



Tuhuhushiwahpi. Tiishiwahpi, a smaller variety 



ofshewahpi; used for windbrakes. 



After the singing, Talasngainoma replaces the corn-ears around 

 the medicine bowl. Masatoiniwa explains that, as Milyingwa is the God 

 of Germination and owns the corn, the corn-ears are, as it were, 

 obtained anew from this deity by these songs and then placed back 

 again around the bowl, where they represent the corn. This forms by 

 far the greatest part of the Hopi food, for which reason the Hopi in 

 so many songs and otherwise call the corn-ears "mother." 



The different kinds of wood and plants mentioned in the second 

 song are used by the H6pi and their growth controlled by Miiyingwa. 



It may be proper to remark, that the handling of the corn-ears 

 and aspergil, during the ceremonies, by a woman of the Sand clan 

 is irregular. It should be done by one from the Young Corn, Cloud, 

 or related clans, but I was told that the old woman, Nacilavi, who 

 belongs to the Cloud clan and who used to perform these duties, no 

 longer participates, and that another suitable person has not yet been 

 found. 



After this little rite was finished, most of the women practiced 

 singing until about half-past four o'clock in the morning, during which 

 some of the younger members and novices fell asleep, all efforts on 

 the part of the older ones to keep them awake notwithstanding. At 

 the time mentioned, the women went out as usual to perform the rite 

 of kuivato, but it seems they did not all go out at the same time, and 

 some at least performed the rite only a few yards away from the kiva. 

 The novices, who have received nakwakwosis, deposit the last of these, 

 and those having received head scratchers deposit these also, at a rock 

 south of the village, on this occasion. 



Hereupon the women bring water into the kiva in large bowls and 

 also roots of the yucca plant (Yucca glauca), which are crushed with 

 stones on the floor, and suds made of them in the bowls. While these 

 preparations are being made the novices, who have been seated on the 

 kiva floor most of the time, are now sitting on the banquette which 



