Dec, 1903. The Oraibi OAqol Ceremony — Voth. 37 



At about three o'clock Qoyangosi puts on her at66, takes the 

 netted gourd vessel, bone whistle, buzzard feather, meal, one pflhu, 

 and four nakwakwosis, and in her mouth a little honey and gets 

 some water from Ldnva, in the manner already described. Upon her 

 return Masatoiniwa receives and disposes of the objects and then dis- 

 charms the priestess in the same manner as described in connection 

 with the performances on the first and fourth days (q. v.). The vessel 

 with the water is placed near the altar with the four in which water 

 was gotten by four women in the morning as previously noted. New 

 participants, old and young, are assembling in the kfva at this time. 

 In 1897 I counted in this ceremony twenty-five women, ten girls, three 

 men, and about seven small children; in 1901, thirty-nine women, 

 girls, and children besides the few men. Several new initiations 

 of children and older women usually take place at this time in the 

 manner already described. At about four o'clock the novices seat 

 themselves on the floor along the east banquette, and the other partici- 

 pants arrange themselves in front of the leaders, forming a semicircle 

 between the altar and 'tHe Other participants. Masdtoiniwa erects the 

 baho, he had previously made, west of and close to the ti'poni, stretching 

 the string road along the floor towards the ladder. The chief priestess 

 sprinkles a line of meal ^long this road ' and to the east side of the 

 ladder, throwing also some up the ladder, Masatoiniwa following her 

 with a line of corn-pollen which he sprinkles on the meal line. Here- 

 upon the same singing performance, with all the attending rites, takes 

 place as on the first and fourth days, with the exception that during 

 the first song the chief priestess turns down the kadbahos, laying 

 them on their face side on the floor in front of the sand ridge. After 

 the ceremony the men smoke at the fireplace. The women spend a 

 short time in lively conversation, but soon most of them form in line, 

 and slowly moving sideways along one side of the kfva around behind 

 the altar, back on the west side of the klva, up the elevated portion 

 of the floor, around south of the ladder, and so on, they practice 

 singing for the next day, accompanying the singing with the same 

 motions of the hands — in one of which they hold their corn-ear mother 

 — as are made with the trays the. next day. This practicing is contin- 

 ued until the evening meal is brought in, in which all participate. 



The time from the evening meal until about twelve o'clock in the 

 night is spent in essentially the same manner as on the fourth day; 

 singing, eating, conversation, joking, accompanied by a good deal of 

 hilarity, comprise the program. There are usually, besides the four 

 men, from forty to forty-five women in the kfva this night. 



' In iqoi she made this meal line before the b&ho was placed in position, which, however, was 

 probably due to some error. 



