Dec, 1903. The OrAibi OAqol Ceremony — Voth. 17 



somewhat in form. The name signifies "(I) go to see" (or "to look," 

 "to behold"). Just why this performance is so termed nobody has 

 thus far been able to tell me. But as the ceremonial performances in 

 the kiva are, as a rule, not supposed to begin before the appearance 

 of the morning dawn, the dawn is often spoken of and watched in the 

 kiva. ^Jot infrequently some one will be told: "Um aokdivato" ("Go 

 and see, look")! Whereupon one thus instructed will ascend the 

 ladder to see whether it is already dawning. While this is,* of course, 

 entirely informal, the little rite described above might be taken as a 

 formal ceremonial, going to behold or to see whether the morning 

 dawn has appeared. In this rite all are supposed to participate. With 

 it is connected a little prayer-offering to the precursor of the sun, the 

 dawn, and also to the sun itself. The men usually perform this rite 

 closer to the kiva. When I asked one of them what they prayed, he said 

 they usually uttered a short prayer to the dawn and to the sun, saying: 

 "Tdwa inaa, 6kiw yokwani piiu itam hikwyani" ("Sun, my father! oh 

 (make it) rain, and we shall drink"). I have noticed several times 

 that women who happened to be absent when the others performed the 

 rite of kiiivato afterwards performed it alone, but close to the kiva. 



Having returned to the kiva the women usually go to their homes 

 to attend to their household duties and to prepare the morning meal. 

 Some return to the kiva sooner, others later. When the sun rises 

 Ngdsi turns the sun slab on the altar around so that the side showing 

 the drawing of the moon, which had been turned forward during the 

 night, is hidden from view, and the sun symbol shown during the day. 



At about seven o'clock Masdtoiniwa, Homikini, and Ng6si prepare 

 some prayer-offerings as follows: Masatoiniwa five pdhus (roads), 

 Ngdsi five, and Homikini seven nakwdkwosis.* When they are done 

 they are placed on a tray and all three smoke over them. This is one 

 of the few occasions on which Hopi women smoke. The smoke is 

 blown on the tray. After the smoking, Ng6si takes the tray in her 

 hands, Masatoiniwa a mosilili (tent or cone-shell) rattle, H6mikini a 

 gourd rattle, and the three then sing the following over the tray, 

 waving the tray and the rattles to the time of the singing: 



I. 

 "Yayayowaya, yayayowaya, 

 Yahayoway yahahayoway, 

 Owaya owa owaya. " 



• This, however, has been observed on this day only once, and hence I cannot say from per- 

 sonal observation whether always just this number is made. I am told that each one makes one 

 nakwakwosi for each world quarter, Masatoiniwa also one for the earth or sand, because he belongs to 

 the Sand clan. Ngosi does the same; Homikini, one for the snakes and one for the lizards, because 

 he belongs to those clans. One he made tor the sun, which, however, he says is sometimes made by 

 Masatoiniwa. 



