40 Field Columbian Museum — Anthropology, Vol. VI., No. I. 



While they sing the last line they make a grasping motion with 

 the right hand, in which the women hold the crook, and back towards 

 them again as if gathering in something. They then turn their faces 

 towards the west and sing, making the same motion at the last line: 

 "Sipapuni kuiva. The sipapu has risen (loomed up).' 



Sipapuni kuiva. The sipapu has risen (loomed up). 



Put nu talaongwayatni." That I shall "light embrace." ^ 



Turning again to the east they repeat the first song in the same 

 manner. 



They then return to the village. Having ascended the mesa they 

 stop just at the edge of it and sing the same songs in exactly the same 

 manner, and then return to the kiva. Masatoiniwa said that this was 

 an offering and a prayer to the morning star and to the sun. 



During this time water and yucca roots have been brought into 

 the kfva; the roots are mashed with stones on the floor and foaming 

 suds are prepared in all the bowls, whereupon a general washing of 

 the heads commences. This is considered a religious head washing 

 to which all are subjected, even the small children. Masatoiniwa, I 

 noticed on one occasion, was^^vashed; by his wife, while Ng6si washed 

 herself. Those who have tjeen, initiated during the ceremony are 

 washed by their fostermothers." • . ' 



The chief priestess at about this time takes out the natsi and 

 places it outside of the kiva at the south end of the hatchway. Those 

 who have m^de nakwakwosis for the fire the previous evening now 

 take them out with a live ember and a little sacred meal and deposit 

 them a few yards from the kfva towards the east. 



Soon after sunrise Lomankwa, one of the village criers, who 

 announces ceremonies, or performances connected with them, cries 

 out that a race is about to take place and calls for volunteers to par- 

 ticipate in the race. 



In the kiva Masatoiniwa makes one ptihu and four nakwakwosis, 

 which are taken by the chief priest, or sometimes by his assistant, 

 Homikini, to the spring Ldnva, west of the mesa, where he deposits 

 the four nakwdkwosis. With the ptlhu he proceeds to the rock called 

 "Ishmowala" (Coyote-Rock-Gap), which is located a short distance 

 south from the spring, where he deposits the pflhu. The would-be 

 participants in the mean while gather at the same place. Having 



'The sipapu is the traditional opening in the earth through which the Hopi claim to have 

 emerged from the under world. The meaning of the song is obscure. What is really meant by the 

 "sipapu looming up," and in what way the expression "embrace or inhale its light" is to be explained, 

 nobody thus far could tell. It is highly probable that this is a remnant or a corrupted form of an 

 old song. 



^ I. e., its light I shall embrace or inhale. 



