Nov., 1903. Oraibi Summer Snake Ceremony — Voth. 303 



(except in front) with moist sand. He then placed at each end of the 

 sand ridge a tiponi. (See PI. 162.) Before putting down an object, 

 however, he sprinkled a meal line towards a common center at the 

 place where he intended to put the object. It should be remarked 

 here, by way of parenthesis, that he was occasionally assisted by 

 Tobengotiwa, who still worked at his prayer offerings as has already 

 been stated. Next, Lomdyeshtiwa made the sand mosaic shown in 

 PI. 162. He first sifted sorne fine, dry sand on the floor, to the thick- 

 ness of about half an inch,' for the "field." On this he then produced 

 the picture seen on PI. 162, with pulverized sand, or rather stone of 

 five different colors: yellow, representing north; green, representing 

 west; red, south; white, east; and black, above. This sand or powder 

 is taken between the thumb and forefinger and dropped in a small 

 stream at the places desired. Everything is done from imagination. 

 Lines or outlines are never made." 



As soon as the sand mosaic was completed Lomayeshtiwa thrust a 

 row of black eagle feathers into the sand ridge on the rear side and 

 then put up the crooks on both sides of the mosaic. He then sprinkled 

 six short corn- meal lines, in the manner already described, south and 

 midway of the sand mosaic, and placed upon it the medicine bowl 

 which Kiwanhoya had brought into the kiva with the netted gourd 

 vessels some time previously. While Lomayeshtiwa had been working 

 at the altar, Kiwdnhoya had made eight nakwakwosis. Three of these 

 he stained red and took them with him when, immediately after, he 

 went to Ldnva in order to get some water in one of the netted vessels. 

 Of this water Lomdyeshtiwa poured the greater part into the medicine 

 bowl, and then he dropped into it from the north side an old nakwdk- 

 wosi made of an oriole feather, from the west side one made of a blue- 

 bird feather, from the south side one made of a parrot feather, from 

 the east side one of a magpie feather, from the north-east side, repre- 

 senting above, one of a topockwa feather, from the south-west corner, 

 representing below, one made of an dsya feather. Next he placed the 

 six corn-ears around the medicine bowl, the yellow one on the north 

 side, the dark blue one on the west, etc. By the side of each corn-ear 

 he placed an object, consisting of a hollow stick, to one end of which 

 some old feathers are tied, and which are wound entirely with twine. 

 These objects, I have been told, are called the "husbands" of the corn 

 ears.^ I have also heard them called "ndkwa mokiata" (wish or 



' The length and width of the mosaic differed very materially in the three ceremonies. 



'The only exception to this rule came to the notice of the author when the Antelope priests 

 in Mishongnovi made their mosaic in 1901, and that was an innovation 



'It is well known that in many songs the corn-ears are represented by various names.as 

 i)eing female. 



