FLETCHKR] . FIBTH RITUAL, PART I 69 



210 Whe-e ratiwa! 



whe, now, at this time. 



e, prolongation of the final e iu wh«>. 



ratiwa, walking, i)lural form; that is. Mother Corn and the 

 Father's party are walking as two persons. See the trans- 

 lation of shira (line 207). 



Explanation bij the Ku'ralvas 



Mother Corn, who led our spirits over the path we are now to travel, 

 leads us again as we walk, in our bodies, over the land. 



When we were selecting the Son (second ritual) we had to fix our 

 minds on Mother Corn and make our spirits as one spirit with her. 

 We must do so now, as we are about to start on this journey; we must 

 be as one mind, one person, with ^Mother Corn (h'Atira shira); we, 

 as one person, must walk with her over the devious, winding path 

 (tiware) which leads to the land of the Son. 



We speak of this path as devious, not merely because we must go 

 over hills and through valleys and wind around gulches to I'each the 

 land of the Son, but because we are thinking of the waj^ by which, 

 through the Hako, we can make a man who is not of our blood a Son; 

 a way which has come down to us froni our far-away ancestors like a 

 winding path. 



Translation of Second Stanza 



211 IIo-o-o-o-o! An introductory exclamation. 



212 H'Atira shira tiwara. 



h', symbolic of breatliing forth. 



atira, mother; the term refers to the corn. 



shira, it and me; the ear of corn and the party of the Father. 



tiwara, walking in a definite path, a straight path. 

 213, 214 See line 212. 

 215 Weru tihiwa. 



weru, by or according to, indicating order or arrangement. 



tihiwa, equal stages; divided into equal lengths, as when mark- 

 ing a line of travel by a number of camps. 



Explanation by the Ku'rahus 



This stanza means that Mother Corn will lead us iu the path she 

 opened and made safe for us when she went in search of the Son. 

 The path is definite to her, like a straight jjath, in which we are to 

 journey by equal stages (weru tihiwa). First we are to travel, then 

 we are to camp, then travel, and again camp. This is the way our 

 fathers did, and the knowledge has come down to us from father to 

 son, from father to son, by generations, in equal stages all the way. 



After singing the stanza the six men with the Hako move forward 

 and all follow; Mother Corn is leading and breathing forth life. 



After we have moved on a little distance, and have left the village 



