Dec, 1903. The OrAibi Oaqol Ceremony — Voth. 13 



' ' Hahaohaaohahaoho 



Shiwahawaiyaha 



Shiwahawawaawaahayi 



Hoolooloholohololo. " 

 (The above is repeated.) 



"Tihirahapahaimaha 



Hahaowiirahainaha 



Hayahayaololoci 



Hayahaololo 



Hayahahayoloolocihihii 



Tihirahapahaimaha 



Hahaowiirahainaha 



Hayahayaololoci 



Hayahaololo 



Hayahahayol.oolocihihii 



Hahaohaaohahaoho 



Shiwahawaiyaha 



Shiwahawawaawaahayi ; 



Loolooloholohololo. ' ' 

 During every verse he touches the head, shoulders, back, and 

 knees of the priestess with the feathers, then swings it from right to 

 left over her head several times and wipes the ashes from the feather 

 towards the hatchway, sprinkling, of course, new ashes on the feather 

 for each new performance. This he does six times. When he is 

 through he unties the ndkwa from her hair and ties it to the mongwi- 

 kuru; she lays off her robe and then goes about her business.' 



More participants keep coming in as the time of the evening cere- 

 mony draws nearer; now and then a new candidate for initiation is 

 brought in; these, however, consist principally of the babies whom the 

 mothers cannot leave at home. The women who have been in the 

 kiva most of the time may be seen at this time eating watermelons, 

 peaches, piki, etc. When finally the time for the singing has arrived, 

 all arrange themselves in front of the altar, the older women seating 

 themselves on the floor, the novices along and on the east banquette, 

 the girls, who are already members, on the west banquette. On one 

 occasion I noticed that Homikini and the wife^ of Masatoiniwa made 



' One time the priestess had forgotten to take the vessel along, and hence brought no water 

 Masatoiniwa, however, went through the consecrating and discharming ceremony in the usual manner, 

 taking the mongwikuru from the altar where it had been forgotten. Ngosi commented a good deal on 

 the occurrence to the other women, and when the discharming ceremony was over she fetched some 

 water in a common vessel and without any ceremony. 



' Homikini belongs to the Snake, Lizard and Sand clans, the woman to the Kwan (Agave) 

 clan, who owns the fire. Homikini says he makes the prayer-offering because he keeps up the fire 



