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



objects is given to each girl that is entered as a candidate for initia- 

 tion, to be used by her during the first four days, instead of the finger 

 nails, in case it should become necessary to scratch the head. 



As soon as the upright part of the altar is completed, Masatoiniwa 

 sprinkles dry sand in front of the sand ridge, sifting it through an old 

 tray. Upon this sand he traces, with the powder of a black shale, the 

 outlines of a cloud symbol. This consists of three semicircles, from 

 the base of which run about twelve lines, to and up the sand ridge. 

 These lines symbolize falling rain. The semicircles are filled with a 

 thin layer of sacred meal, and on the apex of each is drawn the figure 

 of a turkey feather nakwakwosi.' (See No. 2, PI. VI.) 



When Masatoiniwa has completed the cloud symbol, Ng6si places 

 before the altar the birds, figurines, crooks, medicine bowl, mortar, 

 etc., in which she is sometimes assisted by Homikini, or one of the 

 older women. The men fasten to a joist on the east side of the altar 

 a sohu (star) consisting of two sticks about six inches long and about 

 three-quarters of an inch thick, tied together crosswise. To each of 

 the four ends of these sticks is tied aneagle nakwakwosi. (See PI. VII.) 



While these preparations are going on the two men, but especially 

 the chief priest, frequently indulge in smoking at; -thei .fireplace, with- 

 out which the ceremony, and in fact any ceremony, would not be con- 

 sidered efficacious. Occasionally girls or children are brought into 

 the kiva that are not yet members. These have to go at once through 

 the first steps of initiation. Ng6si sprinkles a corn-meal circle on the 

 floor in the south-east corner of the deeper portion of the kiva, on 

 which is placed the moho-ngola, already described. Into the center 

 of the circle she places a small pinch of corn-meal. The candidate 

 steps into this circle, or if it be a small child, is placed and held there. ^ 

 Two women take hold of the moho-ngola, one on the east, one on the 

 west side, and raising it up and down four times, say: "fta ung 

 wdngwni" ("We cause you to grow up"), whereupon the candidate, 

 who holds in one hand a white corn-ear, in the other a pinch of sacred 

 meal, steps or is led to the altar and sprinkles the meal towards it. 

 Those who are old enough, say over five years old, are seated on the 

 floor in the east side of the kiva, the smaller ones remain in the care 



' This appendage, which is found on many drawings of cloud symbols, represents the feathers 

 on objects, representing clouds (such as tablets on masks, idols, etc.). It also represents the feathers 

 worn in the hair by participants in a ceremony, by Katcinas, and that are tied to the hair lock of the 

 dead, etc. These feathers are called "niVkwa" (prayer, wish), sometimes "omaw" (cloud) nakwa. 



' Every candidate for initiation is brought into (pana) the kiva by some woman (or in men's frater- 

 nities, by some man) who may be any one selected by the parents, but must not be a clan relative of 

 the candidate. This godmother (or godfather) is then also forever called he mother (or father) of 

 the one they have Oaqol-vana, Tcu-vana, Lan-vana, etc., (lit.: Oaqol-put Snake-put in, Flute-put 

 in, etc.), as the case may be. 



