/ C- r^^J-C , 13. Jtlo.LJ Field Columbian Museum Publication 55. Anthropological Series. Vol. Ill, No. i THE ORAIBI SOYAL CEREMONY BY George A. Dorsey, Curator, Department of Anthropology, AND H. R. VOTH, Assistant, Department of Anthropology. THE STANLEY McCORMICK HOPI EXPEDITION. Chicago, U. S. A. March, igoi. lilt ii.iUi\ euiiiij dms) mm Field Columbian Museum Publication 55. Anthropological Series. Vol. Ill, No. i. THE ORAIBI SOYAL CEREMONY BY George A. Dorsey, Curator, Department of Anthropology, AND H. R. VOTH, Assistant, Department of Anthropology. THE STANLEY McCORMICK HOPI EXPEDITION. Chicago, U. S. A. March, 1901. u X THE ORAIBI SOYAL CEREMONY. BY George A. Dorsey and H. R. Voth. FIELD COLUMBIAN MUSEUM. ANTHROPOLOGY, PL, I. PONOVI KlVA WITH SOYAL ALTAR. Pl. I. PONOVl KlVA WITH SOYAL AlTAR. In the rear is seen the large Soyal altar, under which is piled the corn gathered by the four messengers. On lop of the corn is a piece of wood, three inches thick and .ibout twenty-four inches long, on which are placed two of the artificial blossoms, while the other two are fastened to the reredos of the altar. Leaning against the corn are four monkohos,hy the side of which are two tipo- nis. In front of the altar is a sandfield on which are placed the following objects in the order named : A crystal tiponi (a quartz crystal inserted into a cylindrical- shaped vessel of Cottonwood root), a fnomvikurti, 9. pikaviki (a cake three inches in diameter and about one-half inch thick, made of white cornmeal and having two black lines drawn over it crosswise), a green baho, a pikaviki, a long, single, green baho with an eagle breath feather and a stem of grass kivahkivi (Sporobolus cryptandrus strictus Scribu) tied to it, a pikainki, a small crook with the same eagle feather tied to its lower and a \orv^ pithtavi Xo its upper end, Apikaviki, and a crook as before. The bahos and crooks are standing in clay pedestals. The dark spots on the sandfield mark the places where Lolulomai "buried" the smoke. At the end of the sandfield near the altar should be four semicircular, black cloud symbols, with black lines running up the sandridge denoting rain. The drawing does not show these symbols. On each side of the altar are stand- ing in clay pedestals two sticks, to which are tied alternately two bunches of kuna (Artemisia frigida) and maovi (Guetteriza euthamiae), and to the top of each two turkey wing feathers. The reredos measures 70^^ inches by 3^ inches by about i inch, the head piece 54 inches by 3 inches by about i>^ inches, the six cross slabs 45 inches by 2 inches by one-half inch. Between the fireplace and altar on the floor are the four trays with cornmeal, etc., and the hihikwispi. On the kiva walls are fastened the long Soyal bahos made on the seventh day. On the left side of the altar in the corner is seen the chief priest, Shokhunyoma, on the banquette to the right Taldhoyoma, assistant hawk and bow priest. The drawing is reproduced from a photograph, made in 1899. In former years, when all the kivas and inhabitants participated, the pile of corn ears on the altar was con- siderably larger than the one shown on the plate. i-JfT' I li) fiimooh aril t> ' •'■'\ »iB ai'j idi io ol > rrf'T« ? 51^.0^ fr CONTENTS. Page. Preface ---------- 7 Alphabetic notation ..-.--- 7 Introduction --------- 9 Soyal kiva - - . - - - - **■ " ' I- Co-operating kivas - - - - - - " - II Participants -------- 12 Time and duration of ceremony ' - - - - - • 4 Preliminary ceremony ------- 15 Soyal ceremony proper ------- 16 I day ------- - l6 II day -..----- 18 III day ------- - 18 IV day 18 IV day, night ceremonies ----- 26 V day - - - - - - - - - 28 V day, night ceremonies - - ' - - ' 29 VI day - - - - - - - - - 36 VII day - 36 VIII day - - - 38 VIII day, night ceremonies - - - - - 48 IX day - 51 The four days after the ceremony ----- jB ILLUSTRATIONS. Plate. I 11 III IV V VI VII VIII IX X XI XII XIII XIV XV XVI XVII XVIII XIX XX XXI XXII XXIII XXIV xxy XXVI XXVII XXVIII XXIX XXX XXXI XXXII XXXIII XXXIV XXXV XXXVI XXXVII Opposite page Interior of Ponovi kiva, showing Soyal altar, sand field, etc. (Frontispiece) .-..-. a, Shokhunyoma, Chief Soyal priest; i, Taldskwaptiwa, Star priest - - Various pipes, cloud blower, cigarette and fuse Chief Priest consecrating bahos . - . - - Soyal Katcina ------- Exterior of Ponovi kiva with Soyal natsis in place Basket trays used in Soyal ceremony Soyal sun bahos Shokhunyoma and Yeshiwa consecrating large bahos Priests around the medicine tray in the war ceremony Monkohos of the watchers at the Ponovi kiva a, Woman carrying piki bread; d, Man handing piki bread into the kiva ....... Set of ceremonial food containers - - - - Bow priest as he appears in the night ceremonies Bent or crook bahos ------ Soyal bahos ..-.--. Soyal bahos ..--.-- Small Soyal altar ------- a, Spinning cotton in kiva; d, Messengers gathering corn; c, Shield, etc., used by the warrior; d, Woman handing corn to messenger - - - - Messengers carrying corn to the kiva a, Priests singing around small altar; d, Soyalmana on kiva banquette -._-.-- Four messengers on way to spring with offerings, etc. Mastop Katcinas at Ponovi kiva . - - . - Mastop mask, front view . . _ - - Mastop mask, rear view ------ Qooqoqlom mask, front view - - - ■ Katcinmana mask _.---- Screen used in night ceremony, representing Muyinwa Soyal altars, screen. Star priest and Pookon Field of Soyal bahos - - . - - Qooqoqlom Katcinas dancing on the plaza Qooqoqlom Katcinas dancing on the plaza a, Qooqoqlom Katcinas arriving at the village; d, Qooqoqlom Katcina "opening" the kiva . . - - Tihus (dolls) of Katcinas ----- Soyal priests going to the house of Soyalmana r Soyal priests throwing presents to the spectators a, Spectators on the terraces; d, Women attempting to wrest a watermelon from a Soyal priest . - . - 12 15 16 16 17 20 20 21 23 26 28 28 31 37 37 37 42 43 43 44 45 45 45 45 48 48 53 55 57 58 58 58 58 58 59 59 PREFACE. The ceremony about to be described was witnessed by the junior author in whole or part during the years 1893, '94, '95, '96, '97, '99 and 1900, and by the senior author during the years 1897 and 1899. The description is based chiefly on the observance of the ceremony of 1897. The observance of 1899 was made possible through the gen- erosity of Mr. Stanley McCormick, who has abundantly proved his interest in the Hopi on behalf of the Field Columbian Museum. ALPHABETIC NOTATION. In transcribing Indian words the English pronunciation of letters has been followed as far as possible. a, e, i, o, u have their continental sounds, c between s and sh. k very soft, nearly like ky. n as ng in long, n as ny in canyon, q like a deep guttural k. a as in care, o as in German ol. u as in German fiir. u as in fur. . 6 as in for. INTRODUCTION. Soyalunwu, a winter solstice ceremony, is observed in the six Hopi villages of Oraibi, Shumopovi, Shipaulovi, Mishongnovi, Walpi and Hano. Observations have been published on the observance of the Walpi and Hano performances by Dr. J. Walter Fewkes.* As may be noted, there is a wide range of variation between the presentations of the ceremony at the East and at the West mesas. The Oraibi Soyal celebration is in charge of the Shoshyaltu (the Soyal fraternity), the largest religious organization in that and prob- ably in any other Hopi village.! In the presentation of 1899 and 1900, however, not all the members of this order participated in the performance, for reasons which it is necessary should be described at some length. During the year 1891 representatives of the Indian Department made strenuous efforts to secure pupils for the govern- ment school located at Keam's Canon, about forty miles from Oraibi. This effort on the part of the government was bitterly resented by a certain faction of the people of Oraibi, who seceded from Loliilomai, the village chief, and soon after began to recognize Lomahunyoma as leader. The basis of Lomahunyoma's claim to the chieftainship, while somewhat obscure, seems to be the fact that he is the lineal descend- ant of Kohkatncuhti (Spider Woman), the legendary patron of the Kohkamiamu (Spider-clan), said to be one of the oldest in Oraibi. The feeling on the part of this faction against the party under Loliilomai was further intensified by the friendly attitude the Liberals took toward other undertakings of the government, such as allot- ment of land in severalty, the building of dwelling houses at the foot of the mesa, the gratuitous distribution of American clothing, agri- cultural implements, etc. The division thus created manifested itself not only in the every-day life of the people, but also in their religious ceremonies. Inasmuch as the altars and their accessories are the chief elements in these ceremonies, they soon became the special object of *The Winter Solstice Ceremony at Walpi, American Anthropologrist, September, 1898; The Winter Solstice Altars at Hano Pueblo, American Anthropologist, April, 1899. t Every Hopi man or boy is at one time or other initiated into one of the following four fra- ternities: Agave {Kwan). Horn iAhl), Singers {Tataokani) or H^(7w<7<:///'w/m (meaning obscure); by this membership he becomes a member of the Soyal fraternity. He can belong to any two of the above named-four fraternities, but his initiation into one of them is an absolute condition for his membership in the Soyal Society. To other societies, such as the Snake, Flute. Marau, etc., even to more than one he may belong, whether be is a member of one of those four fraternities or not. lo Introductory. controversy, each party contending for their possession; and so it came about that the altars remained in that faction to which the chief priests and those who had them in charge belonged, the members of the opposing factions, as a rule, withdrawing from further participa- tion in the celebration of the ceremony. So, as a matter of fact, we find to-day that the religious organizations are divided into two oppos- ing factions, the performance of any given ceremony being con- ducted, with but few exceptions, by the members of either one or the other party. The gap has even widened to such an extent that in certain instances the withdrawing members have held independent performances, even without or with an improvised altar; and in the fall of 1900 the seceding members of the Wowoc/itm/f/* fraternity, and in January, 1901, the Blue Flute Society, refused to participate in the ceremonies at all, an occurrence hitherto entirely unknown among the Oraibis. The regular extended Wowochim celebration, one of the most important of the Hopi ceremonial calendar, during which the initiations into the Wowochim, Kwan, Tao and Ahl fraternities take place, has not been held for many years, owing to this conten- tion between the two factions. * While some obscurity exists as to the meaning of the term Wowochimtu, all information thus far obtainable points to the probability that by it is designated the fraternity of grown men. When the boys have been initiated into this fraternity they are no longer "boys" but ^'young- men.'''' The similarity of the name to such terms as Woydhtani, to grow up, and especially Wdwoyom (old men), also seems to justify this explanation. During the great Wowochim cere- mony the initiations into the Agave, Horn and Singers' Societies also take place, the significance for all being the same: initiation from boyhood into manhood, and while the IVowochimtu is a distinct fraternity, of which the Horn, Agave and Singer men are not members, the latter some- times call the initiations into their respective orders in a general way initiations into the IVowochimtu, and sometimes call their " fathers '' (sponsors) who put them into their orders •" Wo-vachim naala^'' {Wowochim father). THE ORAIBI SOYAL CEREMONY. SOYAL KIVA. Previous to the year 1900 the Soyal ceremony had been per- formed in the Sakawdlanvi (Blue Flute) kiva, which up to that time was universally recognized as the Monwi (Chief) kiva, inasmuch as the village chief Loliilomai was identified with that kiva. But the majority of the members of that kiva became Conservatives, and Lolii- lomai with his followers withdrew to the Poiwvi (Circle) kiva, which has ever since been denominated by Liberals as the Monwi kiva, and there the Soyal ceremony has since been held. The Conservative members of the Soyal fraternity have generally participated in the celebration only in an indirect way, to be described later on. In 1897 they even had an independent performance of their own in the Sakwdlanvi kiva with an improvised altar, to which the Liberal fac- tion took very serious objection, and even asked in a most urgent manner for the intervention of the missionary and of the government agent ; the ground for intervention being their claim that that fac- tion had no one entitled to act as chief priest, and hence the perform- ance would be sacrilegious. CO-OPERATING KIVAS. Inasmuch as the members of certain kivas co-operate to a certain extent in the celebration of the Soyal ceremony, their names are here given. The part played by them in the ceremony will be described in its proper place. These kivas are as follows : Kivas (1897).* Kivas (1899).! Wikolopi (Fold or Wrinkle). Wikohpi (Fold or Wrinkle). Hdno {Hdno, a Tafioan pueblo). Tdo (Singer). Tdo (Singer). Kwan (Agave). Hawiovi (Descending). Hawiovi (Descending). Katcina (Katcina). Hdno (-^««<7, a Tanoan pueblo). Kwan (Agave). Ndshabe (Central). Chua (Snake). Sakwdlanvi (Bine Flute). Ndshabe (Central). Ishawu (Coyote). * In 1893 all these kivas participated except the Katcina and Ishawu. t In 1900 these six and the Ishkiva participated. II 12 Field Columbian Museum — Anthropology, Vol. III. It will be noticed, that, although ten kivas co-operate4 in 1897, by 1899 the number had fallen to four, to such an extent had the quarrel between the Liberal and Conservative factions grown within two years. PARTICIPANTS. While Lolulomai plays — as will be seen later — a very important part in conducting the Soyal ceremony, he is not the chief priest ; this office being vested in his elder brother, Shokhunyoma (see PI. II, A). These two brothers are assisted by several other men who are also called Momnwitu (chiefs), but who in this ceremony perform the office of assistant leaders. In 1893 the following acted as leaders of the ceremony: 1 Shokhunyoma, Chief priest, Honau (Bear) clan. 2 Lolulomai, Hawk and Bow priest, Honau (Bear) clan. 3 Y^shiwa, Chief Assistant, Pihkash (Young Corn Ear)* clan. 4 Koyonainiwa, War priest, Honani (Badger) clan. 5 Talaskwaptiwa, Star priest, Tawa (Sun) clan. 6 Tanakyeshtiwa, Screen priest, Ishawu (Coyote) clan. 7 Talahoyoma, Honau (Bear) clan. 8 Tob^hoyoma, Cloud Blower, Honau (Bear) clan. In 1899 the leaders were as follows : 1 Shokhunyoma, Chief priest, Honau (Bear) clan. 2 Lolulomai, Hawk and Bow priest, Honau (Bear) clan. 3 Y^shiwa, Chief Assistant, Pihkash (Young Corn Ear) clan. 4 Koyonainiwa, War priest, 77(?«a«/ (Badger) clan. 5 Talaskwaptiwa, Star priest and Sun priest, Tawa (Sun) clan. 6 Tanakyeshtiwa, Screen priest, Ishawu (Coyote) clan. 7 Talahoyoma, Assistant to Lolulomai, Honau (Bear) clan. 8 Tob^hoyoma, Cloud Blower, Honau (Bear) clan. 9 Sikamoniwa, Karro (Parrot) clan. 10 Talassyamtiwa, Pipmonwi (Tobacco Chief), Tavo (Rabbit) and Piva (Tobacco) clan. 11 Lomankwa, Village Crier, Pakab (Reed) clan. • The Hopi have many names for corn at various stages of its growth and the term pihka is not to be confounded with the term shammi; the first being applied to the ear of corn in its very early stage of development, the latter to the ear when fully developed. Pl. li. SoYAL Priests. a. Shokhunyoma, Chief Soyal Priest. h. TaMskwaptiwa (who acted as Star priest), in the act of depositing a prayer offering of cornmeal and nakwakwosis outside of the village. flELD COLUMBIAN MUSEUM. ANTHROPOLOGY, PL. II. SoYAL Priests. ^ Mar. 1901. The Oraibi Soyal Ceremony — Dorsey. 13 The following are the names and clan relationships of the other participants in the 1899 celebration : 12 HonmOniwa, Ishawu (Coyote) clan. 13 QOyayeptiwa, Tawa (Sun) clan. 14 Naioshi, Pihkash (Young Corn Ear) clan. 15 Nakwayeshtiwa, Tavo (Rabbit) clan. 16 Tawakwaptiwa, Honau (Bear) clan. 17 Talassmoniwa, Tavo (Rabbit) clan. 18 Qotchyamtiwa, Ishawu (Coyote) clan. 19 Siyamtiwa, Pihkash (Young Corn Ear) clan. 20 Lomabuyaoma, Massauwu (Skeleton) and Kokob (Burrowing Owl) clan. 21 Kiwanbenyoma, Massauwu {^V^ioXon) and Kokob (Burrowing Owl) clan. 22 Tanakveima, Tavo (Rabbit) clan. 23 Puhumsha, Ktikuts (Lizard) clan. 24 Siletstiwa, Honau (Bear) clan. 25 Polfyeshtiwa, Pakab (Reed) clan. 26 Tob^yeshtiwa, Ishawu (Coyote) clan. 27 Natwantiwa, Ishaivu (Coyote) clan. 28 Qoyanowa, To7va (Sand) clan. In addition to the above the following three women participated: 29 Punndnomsi, Soyal Mana, Honau (Bear) clan. 30 Nacinonsi, Soyal Mana, Karro (Parrot) clan. 31 Honanmana, Honau (Bear) clan. The following notes on the blood relationship of the participants of the Soyal fraternity celebration are here given, as possibly throwing lighten certain obscure points in regard to the origin, etc., of Soyal- amvu. What these relationships signify — if anything — is not at pres- ent known. Shokhunyoma and Lolulomai are brothers of Punndnomsi and Honanmana is their cousin. Kiwanbenyoma is the son of Lolulomai and his daughter is the wife of Tob^yeshtiwa. Lomdbuyaoma is the son of Lolulomai, while the latter's wife's sister is married to Koyonainiwa, whose daughter is married to Polfyeshtiwa. Talahoyoma is the nephew of Honanmana. Punnanomsi is the wife of Talaskwaptiwa, whose brother is Qoyayeptiwa, and his son is Qotchyamtiwa. A sister of the two brothers and the two sisters first named is represented by two sons, Tob^hoyoma and Tawakwaptiwa ; the latter is the husband of NacinOnsi, who is the daughter of Lomankwa. Tandkveima is the 14 Field Columbian Museum — Anthropology, Vol. III. half-brother of Lolulomai, and is also the father of Puhumsha. Naioshi is the father of Nakwdyeshtiwa ; Tanakyeshtiwa is the father of Siyamtiwa, while his daughter is married to Taldssmoniwa. TIME AND DURATION OF CEREMONY. In 1893 the celebration of Soyalanwu extended from December nth to 19th inclusive; in 1897 from December 15th to 23d inclusive; in 1899 from December 8th to i6th ; in 1900, December i6th to 24th. Thus it will be seen that the ceremony is of nine days duration, but what determines the initial day has not been ascertained; except that it seems to be the sixteenth day after the appearing of the Soyalkatcina, who comes on the day following the Wowochim ceremony and erects at the Ponovi kiva the Soyal natsi, which remains there four days, when it is taken into the kiva. The Soyal ceremony, as is generally the case with all Hopi nine-day ceremonies, is preceded by a brief meet- ing called Bahdlawu, which in other ceremonies takes place eight days before the beginning of the ceremony proper, but in this case on the day before. On the morning following this preliminary, the time of the principal ceremony is announced by the crier, the announcement being called chaalaivu or tinapnvu. On the occasions of Bahdlawu a few of the more responsible leaders, the number varying from year to year, including the village crier, assemble either in some house or in the kiva where the ceremony is to be held, make a few bahos and nakwakwosis, indulge in ceremonial smoking and decide upon the time of the public announcement of the ceremony. One of the bahos and a few of the nakwakwosis here made are delivered over to the vil- lage crier, with the instructions that he make the announcement on the following morning. The other prayer offerings are deposited at various shrines and other places. The crier deposits his bahos in a shrine which stands upon the roof of a certain house in Oraibi, from which he then announces in a loud voice the time of the beginning of the approaching ceremony. From this house all announcements of a religious nature are made. The nine days of the ceremony have the following names:* I St Day, Yiinfia (going in). 2nd " Shiishtala (first day). 3rd " Loshtala (second day). • Sometimes, though seldom, the last three days are called as follows: the 7th day, Losh- tala (second day); the 8th, Bayish-tala (third day); the gth, Nalosh-tala (fourth day.) FIELD COLUMBIAN MUSEUM. ANTHROPOLOGY, PL. III. Pipes, Etc. "^^tf^^i^'cfli^i^jiwii^. Pl. ill. Pipes, Etc. 1. Omawiapi [cloud blower). 2. Kopichoki (cedar bark fuse), used in certain ceremonies for lighting a reed cigarette. 3. Chonotki (reed cigarette), used in the Powamu ceremonies for blowing smoke on certain Katcinas. It is lit with the cedar bark fuse. 4. Sakwachono (green pipe), made of greenish stone, used in ceremonies only. 5 to 9. V^arious types of Hopi pipes, used in ceremonies and for social smoking. ^s bttai; ,3' Mar. 1901. The Oraibi Soyal Ceremony — Dorsey. 15 4th Day, Bayishtala (third day). 5th " Naldshtala (fourth day). 6th " Shushkdhimuu (once not anything). 7th " I'l'kMokya (pi/!:i m&king). 8th *' Toidkya (food providing). 9th " Tikive (dancing day). Following the nine-day ceremonies three days are devoted to rabbit hunting; on the fourth day a procession, with accompanying ceremonies, is made to the house of the Soyalmana. PRELIMINARY CEREMONY {BAHOLAWV. BAHO MAKING). This ceremony was observed in 1900 only. It took place in the Ponovi kiva on December 15th, the day before the beginning of the Soyal ceremony proper. The time is unusual, as Baholawu generally takes place eight days before the ceremony which it introduces. In the morning Shokhunyoma, the chief Soyal priest, had made sixteen uakwakwosis and four hikvspiata or puhtavis, of which he had deposited four nakwakwosis and one piihtavi at each of the following places: Achamali, a shrine north of the village; Nuvatikiovi, a place west of the village, called after and representing the San Francisco mountains ; Khvawaimavi, a place south of the village, and Kishiwuu, a place east of the village, bearing the name of and representing the old home of several of the Hopi clans, which was located about 60 miles northeast of Oraibi. For the Ckaakmonwi (Crier Chief) he made four naktvakti'osis of an unidentified bird called shiwuruti, the feathers look- ing somewhat like those of a small sparrow hawk {kele)\ and it was the first time that feathers of the shiwuruti had ever been seen used for making nakwakwosis. These nakwakwosis he had placed in a small tray with some cornmeal for use in the evening. About an hour after sundown the following men assembled in the Ponovi \i\\2.: Shokunyoma, Sikamoniwa, Talassyamtiwa, Loman- kwa, Siyamtiwa, Talaskwaptiwa and Koyonainiwa. It was statell that Siyamtiwa, a young man, represented his uncle Y^shiwa, who was to play such an important part in the following Soyal ceremony, but who had not yet arrived from Moenkope, a Hopi village about fifty miles from Oraibi. When all were present they arranged themselves in a semi-circle around the fireplace, Shokhunyoma having before himself on the floor the tray with the meal and nakwakwosis. All were nude except Koy- onainiwa and Talaskwaptiwa. Shokhunyoma filled a pipe (See PI. Ill) i6 Field Columbian Museum — Anthropology, Vol. III. with native tobacco from which one after the other smoked, the pipe making the round in a sinistral circuit and being handed back by the last one in the line to Sh6khunyoma, who smoked a few more puffs, then cleaned the. pipe and replaced it on the floor (See PI. IV), He then picked up the tray, held it with both hands and uttered a prayer over it, after which he took a pinch of meal from the tray, held it to his lips and waving it from the six ceremonial directions placed it on the center of the tray. He then handed the tray to the next man, he to the next, and so on, each one going through exactly the same performance as Shokhunyoma. When all were done it was handed back to Shokhunyoma who placed it on the floor before him ; again he filled the pipe, and all smoked and exchanged terms of relationship in the same manner as they had done before. The tray was finally handed to Lomankwa, the Chief Crier of the Liberal faction, who on the next morning deposited the meal and nakwakwosis in a small shrine on a certain house in Oraibi from which all announcements of this nature are made, and then announced the fact that the great Soyal ceremony was about to begin. This is the only instance the authors are aware of that the crier did not deposit a baho^ and when the attention of the men was drawn to this fact and the reason was asked they said that a baho had been deposited when the Wowochim ceremony had been announced. This, and the fact that on that occa- sion the Soyal katcina (See PI. V) appears and brings the Soyal natsi to the Ponovi kiva, and the further fact that only those who have be- come members of the Wowochim, Kwan, Tao or AM fraternities on the occasion of the important and complicated Woivochim ceremony, can participate in the Soyal ceremony, indicates that there exists a close relationship between the Wowochim and the Soyal celebrations. But just what this relation is will be difficult to ascertain as long as the first of these is not studied. As has been stated elsewhere, the full Wowochim presentation has not taken place in Oraibi for many years, and it is extremely doubtful whether it will ever again be given. SOYAL CEREMONY PROPER. First Day, Yunna (going in, Assembling.) At sunrise on this day the chief priest, Shokhunyoma, repairs to the kiva with his ^«!/^^-making outfit, consisting of plume boxes, sticks, cornmeal, cotton string, various herbs, and the Soyal natsis which he brings from the house of his sister Punnanomsi. A supply Pl. IV. Consecrating bahos- Chief Priest Shokhunyoma consecrating bahos by smoking over them. In front of him is the tray with bahos, a cup with meal, tobacco pouch, some corn husks, etc. On the banquette may be seen some baho sticks, cotton, and other paraphernalia. FIELD COLUMBIAN MUSEUM. ANTHROPOLOGY, PL. IV. Consecrating Bahos. •HIHRO^'OLO'^ o ■a«in«q ficii:iip>f ; LCC5 ; , ^- PL. V. SOYAL KaTCINA. a. Soyal Katcina putting up the Soyal natst at the Ponovi kiva on the day after the Wowochim ceremony. i>. Soyal Katcina appearing in the village on the day after the Wowochim ceremony. FIELD COLUMBIAN MUSEUM. ANTHROPOLOGY, PL. V. SOYAL KaTCINA. '''"■^3fc5&>5^.--- PL. VI. PONOVI KlVA WITH NATSIS. In the center are the four Soyal natsis, on each side the two mashaata (wings) and towards the right the stick with the arrow and spear points, which may probably be considered to be the natsi of the Kalehtaka or war priest. Near the kiva are seen the four messengers, ready to start for the spring with the hihikwispiata and fiotas. FIELD COLUMBIAN MUSEUM. ANTHROPOLOGY, PL. VI. PONOVI KlVA WITH NaTSIS. Mar. igoi. The Oraibi Soval Ceremony — Dorsey. 17 of tobacco and pipes is also provided either by himself or by others. Usually by this time other members begin to arrive, the kiva is swept and put in order, and the fire is lighted on the hearth. One of the -^t acts, however, performed by the chief priest is the erection of . natst or standard at the Ponovi kiva.* Those for the Kwan, Tao, and Nashabe kivas are put up also by Shokhunyoma. Generally the natsi is inserted in the straw matting at the south end of the hatch- way. At the Ponovi kiva, however, it is thrust into the earth roof of the kiva just south of the raised hatchway, against which it reclines. This natsi consists of four sticks about two feet long and about one- half inch thick, to which are tied alternately two flicker-tail and two bluebird feathers, making four in all of these feather ornaments. (See PI. VI.) The natsi being erected, cornmeal is sprinkled over it and a small pinch is thrown towards the rising sun. Returning to the kiva Shok- hunyoma and those present indulge in smoking, in which every new- comer joins. This smoking, thus early begun, is continued by one or more almost without interruption during the entire day, and in fact during the entire ceremony. All the eight leaders of the ceremony are expected to present themselves in the kiva sometime during the day, and they usually eat in the kiva in the morning. Other members sometimes put in their appearance and begin to participate in the ceremony from the first day. They are, however, expected to remain on the elevated part of the kiva.f •It is put up at the /'o«07.'« kiva by the 5o>a/ Katcina, represented by Shfikhunyoma, fifteen days before the Soyal ceremony, where it remains four days when it is taken into the kiva by Shfikhunyoma and kept there until the Soyal ceremony takes place. Considerable confusion seems to exist as to the day when the natsis are put up at the participating kivas. Not only is this shown by the notes, taken in the different years, but the information obtained from different men' differ widely. Shdkhunyoma, to whom an appeal was made for an explanation, says that when all kivas still participated, before the split occurred, the natsis were put up at the Alonwi (now the Ponovi) kiva, and at the Kwan, Tao and the kiva where the Ahl (Horn) fraternity were, on the first day {yunha), and at all the rest on the fifth day {naloshtala). Since some do not participate and this question even causes quarrels in the same kiva, a great deal of irregularity occurs in that respect. He says, for instance, that it happened that the occupants of the Kwan and Nashabe kivas, where the natsi should have been put up on the first day, informed him that they would not participate and so he did not put up the natsi. The day after they notified him that they would take part and so he put up the natsi on that day. When asked why the natsi at some of the other kivas had been seen before the fifth day he said that they had asked him to put it up sooner. Just why this request was made he either could or would not tell, but as he was very willing to explain other matters, which seemed to be more sacred and secret, he probably did not know any good reason. It is supposed, however, that some of the men in these kivas had to represent certain men in the kivas that did not participate and that this necessitated an earlier erection of the natsi. + This is always south of the ladder, while the leaders occupy that portion of the kiva which is excavated to the extent of about a foot. This portion is surrounded by a wall or ban- quette about a foot in height and is considered the sacred part of the kiva in all Hopi ceremonies, and is that in which the altar is always erected. Here the chief priest and other leaders have their place, the first sitting most of the time in the northwest corner, working, smoking, resting, sleep- ing, and here all principal ceremonies and rites arc enacted. i8 P^iELD Columbian MuseUiM — Anthropology, Vol. Ill, The leaders being thus assembled in the kiva, usually spend only a part of their time here during the next three days. After that they leave the kiva only upon urgent business, every one eating and sleep- ing in the kiva, and above all living a life of strict continence from the time they enter the kiva. Their chief occupation on this day is the carding of cotton, and its spinning into twine to be used subse- quently in the manufacture of bahos or prayer offerings. In addition, the chief priest at once begins to prepare certain parts of the relig- ious paraphernalia to be used on the altar or to be deposited on subsequent days in certain springs and shrines. Second Day, Shush- Taia (First Day). The naisi, having been carried into the kiva the previous night, is again re-erected as on the previous morning. The participants and the work performed on this day are essentially the same as on the first day. Additional members usually are observed to enter the kiva, their first act always being to engage in smoking. Third Day, Losh-Tala (Second Day). Shokhunyoma continued the preparation of certain bahos to be used later during the ceremony, engaged in carding and spinning of cotton, etc. Several men were present, but none of them, so far as observed, did anything which bore directly on the ceremony. The smoking was, of course, continued more or less throughout the day. The natsis thus far erected are put up again early in the morning. It was found, by repeated visits, that no ceremonies were taking place at any of these kivas. In some a few men were present who were engaged in smoking and in spinning cotton for making Soyal bahos later on ; in the Tao kiva, on one occasion, a number of men were engaged in the manufacture of a bridal costume — this, of course, had no reference to the ceremony proper. In the Kwan kiva no one was present during the day in 1899. Frequently men were found also in these kivas engaged upon work of a private nature. Fourth Day, BaisJi-Tala (Third Day). The natsis were again re-erected as before. At the Ponovi kiva, however, an additional natsi was found in place. This consisted of a stick twenty-eight inches long and about one-half inch in diameter, to the upper end of which were attached twelve flint arrow and spear heads. This natsi (see Plate VI) seemed to belong to Koy6nainiwa, who was the chief actor in an extremely interesting ceremony which took place for the first time on the evening of this day. On our Mar. 1901. The Oraibi Soyal Ceremony— Dorsey. 19 arrival at the kiva it was found that additional members had appeared for the first time. All Soyal members had, before leaving home, washed their heads in thick suds prepared from the bruised roots of the yucca.* Koyonainiwa, this morning for the first time, appeared in the role of Kalehtaka, warrior, but representing really Pookon, the War God, whose duty it is to guard the kiva entrance from the uninitiated. Lying on the banquette on the east side of the kiva were a number of bags containing roots, herbs, stones, bones, shells, etc., a medicine tray and other objects. From a peg in the wall were suspended (see Plate XIX) an old war shield, an old sinew-backed bow, two arrows, an ancient stone tomahawk, and a bandoleer, in the lower end of which are wrapped human intestines, said to have been taken from slain enemies of former days. Shokhunyoma had also brought in addi- tional /5a//<7- making material, the most conspicuous part of which were two heavy cottonwood roots, to be used in the manufacture of peculiar large bahos, to be described presently, which were made during this day. On other occasions these sticks were brought in the first day. While the other members were engaged in other pursuits, such as spinning, repairing moccasins, smoking, etc., Koy6nainawa, Shokhunyoma and Y^shiwa had been engaged in making nakwakwosis, prayer offerings, consisting of an eagle, hawk, turkey, or other feather, attached to a cotton string about four inches long, which, when fin- ished, they deposited on the floor in front of them. Koyonainawa, having finished four nakwakwosis, and an additional one with a long cotton string attached, called hikvsi or puhtavi {xodid. marker), took up a gourd, the five nakwakwosis and some cornmeal, and left the kiva. On following him it was found that he went to the Lnnanva (Flute Spring), at the foot of the mesa on the left side. Here he uttered a low prayer, deposited the four nakwakwosis at the side of the spring, sprinkled them with cornmeal, throwing some also on the water; then he filled the gourd vessel and started on his return, depos- iting on the footpath, at a short distance from the spring, the piihiavi, upon which he also cast a pinch of cornmeal. He then continued his way to the kiva. After arriving he put down the water, smoked, then chewed a piece of root, spat into his hands, rubbed his body all over and then made a nakwakwosi, which he tied to a long black eagle *For the preparation of the suds the root of the yucca is crushed on the floor with a stohQ^ It is then placed in a large bowl which is half filled with water, and is stirred violently with thfe hands until it fairly foams over the side of the bowl. This head washing, dsnaya, occurs in many Hopi ceremonies, and is undoubtedly a rite of purification. The term "dsnaya" applied to the act,, may refer to any ceremonial washing, as, for example, to the bathing of the snaices in the snakio ceremony. 20 Field Columbian Museum— Anthropology, Vol. III. feather. Then he tied four cotton strings to four shorter eagle feath- ers, smoked over them, and finally wrapped them in a corn husk and put them on the same tray on which the others had placed their bahos and nakwakwosis. He then wetted a Havasupai basket (see PL VII), so that it would swell and become water-tight. This basket was to be used for the medicine water {nahkuyi) in a ceremony in the afternoon.* In the meantime Shokhunyoma and Y^shiwa had made certain bahos (see PI. VIII), the former a single baho, consisting of a stick somewhat over an inch thick and about fourteen inches in length, colored black except for the ends and a small space in the center, which were painted green. To this stick, at one end of the central green space, he attached different varieties of green herbs. On one occasion (1899) four, on another only two herbs were noticed, which were «^z£//(Atriplex canescens, Nutt), and kwahkwi (Sporobolus cryptandrus strictus, Scribn). He also fastened with these four corn- husk packets, containing cornmeal mixed with honey, and finally a number of small eagle (in 1899 turkey) feathers. He then attached to the other end of the green space a similar number of like objects. Having finished this baho he decorated! a single green baho stick about one-half inch thick and about sixteen inches long, which he had pre- pared earlier in the morning. He then tied to it a long green grass stem {kwahkwi), an eagle breath feather, a 7iakwakivosi and a corn-husk packet. He then smoked over the bahos and put them on an old, large, flat tray. Next he put the nakwakwosis in three piles, smoked and ejected honey from his mouth over them and put them away. Y^shiwa had, in the meantime, made a baho similar to Shokhunyoma's and smoked over it. The only difference between the two bahos was that the one made by Shokhunyoma is a so-called vi\z\.Qbaho, the other a female. The latter has a facet;}; {taiwa, face) at the upper end, which is generally painted a light yellow-brown color, though sometimes it is painted white. Y^shiwa had also made four nakwakwosis and two * This tray was used for the first time in 1897, the one formerly in use having been rejected, as, on account of its great age, it would no longer hold water. It passed into the possession of Mr. Voth, and is now in the Field Columbian Museum. fThe term applied to this act is ydshiita, meaning to clothe, which they also use in the fitting of the masks and in the ordinary clothing of the body. t Jt is a curious fact that this marking of the facet indicating the female sex is the very last act performed in the manufacture of the baho. The yellowish brown color, which is generally used for painting the facet, is called pavissa, a yellow ochre obtained from the Marble Cafion when ex- peditions are sent there after salt, generally once a year. Concerning the method of procuring this ochre, one of the Oraibi priests states that prior to the removal of the ochre from the springs, two men disrobe, loosen their hair, and standing near the springs they join hands, one stoops down, deposits their prayer offerings in or near the spring and then reaches down to the bottom of the spring and removes the ochre. The object of the joining of the hands seems to be to hold the man from falling into the spring over which he bends. The latter is generally one who gets salt for the first time. Pl. VII. Ceremonial Trays. In the center the medicine tray, used in the war ceremony. Around it four trays, used in many ceremonies for throwing the water on the priests at the Soyalmana's house on the fourth day after the ceremony. FIELD COLUMBIAN MUSEUM. ANTHROPOLOGY, PL. VII. Ceremonial Trays. PL. VIII, SOYAL BAHOS. Various large bahos prepared by Shokhunyoma and Yeshiwa and deposited in the Tawaki (sun house) during the last night of the ceremony, where they were obtained after they had been lying there different lengths of time. The shrine contains very many which are in different stages of decay. At the bottom of the plate is shown one of the crooks, standing on the sandfield before the altar, to which a long pUhtavi (roadmarker) is attached. These objects may be seen in the Hopi collection of the Field Columbian Museum. FIELD COLUMBIAN MUSEUM. ANTHROPOLOGY, PL. VIII. SOYAL BaHOS. Pu. IX. Consecrating bahos. Shokhunyoma and Yeshiwa consecrating the large daAos. .flELD COLUMBIAN MUSEUM. ANTHROPOLOGY, PL. IX. Shokhunyoma and Yeshiwa Consecrating the Large Bahos. Mar. 1901. The Oraibi Soyal Ceremony — Dorsey. 21 short piihtavis. In the meantime, the making of the bahos having been concluded, the latter swept up the baho refuse and carried it out in a blanket and threw it over the edge of the mesa. While Y^shiwa was absent on this errand, Shokhunyoma got an old hatchet, an old blanket and a pointed stick and placed them on the floof. He put on the usual ceremonial kilt and placed the thick and the thin long bahos, with their points toward the north, on a flat tray, which he placed on the floor about five feet northwest of the fireplace. By the side of the tray he placed a tray of cornmeal and a honey pot and sat down on the north side of the tray, with Ydshiwa on the south side. He then took a handful of meal, prayed over it and put it on the bahos, then he took honey into his mouth and spat on the baho, tray, and around and about himself into the air. Ydshiwa did the same. Shokhunyoma next got up and lighted a pipe* at the fireplace and returned to his former position. Both he and Ydshiwa engaged in silent smoking, profound silence being observed throughout the kiva. After smoking, Shokhunyoma bathed his hands in the cornmeal, held a little to his lips, prayed over it and put it on the tray. He took up the tray, sat in a kneeling position, waved the tray up and down and whispered a prayer lasting about twelve minutes. (See PI. IX.) He handed the tray to Y^shiwa, who (in the meantime having bathed his hands in cornmeal) did the same and handed the tray back to Shokhun- yoma, who put it down. Shokhunyoma again lit the pipe, Y^shiwa, in the meanwhile, having rubbed the meal from his hands on the tray. After both had smoked about eight minutes, they again spat honey on the tray and about themselves as before. Shokhunyoma wrapped the bahos and the meal in the old blanket, tied a carrying string around it and handed it with the hatchet and the pointed stick to Lomabuyaoma, who went to a place called Sakwaslta, where he buried the bahos, and brought from there the white earth (kaolin) to be used later for various purposes in the ceremony. He returned about 2:45 p. M. Shokhunyoma sent Talassyamtiwa with a monwikuru, or priest's netted gourd, after water, and he himself took a few nakwak^vosis, which he had consecrated by smoking and spitting honey over them, and went out and deposited them somewhere south of the village, very likely at a Katcin-kihu. Y^shiwa also gathered up his nakwak. ivosis and left the kiva. On following him, in 1899, it was learned that he went to the shrine of the Kohkanwuhti (spider woman) at the south of the village and about half way down the mesa, where he * This act in 1899 and 1900 was performed by Taliissyaintiva, who acted as Pipe Lighter throughout the ceremony. 22 Field Columbian Museum — Anthropology, Vol. III. deposited four of the nakwakwosis, first sprinkling cornmeal and uttering a prayer. Then he retraced his steps toward the village for a hundred feet or more, when he turned in toward the face of the preci- pice, and at a height of about four feet he removed a loose stone in" the rock, disclosing a cavity about six inches square, into which, after sprinkling meal and praying, as before, he deposited the remaining two nakwakwosis on top of those of former years. The stone was replaced, prayer was again uttered and he returned to the kiva. Here followed an interval of about one hour's duration, during which time nothing of importance was done by members in general, Shok- hunyoma, however, again took up the making of special bahos, to be used later in the ceremony. About 3:30 p. M. Koyonainiwa, after having made certain prepa- rations for the coming ceremony, put fifteen or more pieces of various kinds of roots and two pieces of some light-colored stuff, which was probably kovdndoma (a special kind of kaolin used in various cere- monies), into a corn-husk, then sprinkled cornmeal on the floor in the northeast corner of the kiva from six directions, and in the center he placed a corn-husk ring, on which he placed the before men- tioned tray, into which he sprinkled meal from the six directions. He next sprinkled a little meal on the floor to the six sides of the tray, and on the meal he put stones, at some places stone moun- tain lions {iohopkos), which he carefully selected from a pile that he had emptied out near by on the floor from an old bag.* To each object he now added a number of stones, bones, spear and arrow points, etc., and some he threw into the tray; he sprinkled meal into the tray as before. He next thrust into each pile a long black eagle wing feather, and poured the water that he had previously fetched from the spring from a large gourd into the bowl from the six direc- tions, beginning of course with north. After this he took the pieces of root from the corn husk in his mouth, chewed them, dipping repeatedly water from the tray into his mouth, and emptying the con- tents of his mouth into the bowl.t Talassyamtiwa had in the meantime made three corn-husk ciga- rettes J and filled a cloud blower (omawtapi) (see PI. HI, 1). Koy- * In this selection of tlie stones there was an evident desire to group them by color accord- ing to the six directions, yellow for the north, green for the west, red for the south and white for the east, black for the above (northeast), and various colors for the below (southeast). t The statement has been made by LoWlomai, and at a time and under circumstances when there was reason to believe that he told the truth, that among the things thrown into this bowl is a powder made of powdered human hearts, taken in former times from slain enemies. Others have said the same thing, among them old Taliiskwaptiwa, though the latter added that he believed the supply of such powder was exhausted \ For all these cigarettes and for all ceremonial smoking only native tobacco is, as a rule, used. FIELD COLUMBIAN MUSEUM. ANTHROPOLOGY, PL. X. SoYAL Priests. Pl. X. SoYAL Priests Priests around the medicine tray in the war ceremony. The man standing is Koyonainiwa, the Kalehtaka, or warrior ; the one holding the spear point natsi is Yeshiwa. Mar. 1901. The Oraibi Soval Ceremony — Dorsey. 23 onainiwa put some specular iron, yalahaii^ into a corn husk and depos- ited it to the north side of the tray. He then brought his natsi and sat down on the banquette in the southeast side of the kiva. Tanak- yeshtiwa squatted down before him, pulverized some whitish clay called kovdndoma in his hands, and wetting his fore and middle fingers rubbed them in the powder and made the typical Pookon marks on tne cheeks, chest, back, legs and arms of Koyonainiwa's body, and on the forehead he rubbed red mineral paint {cutd). He also made two marks on the soles of his feet. He then handed hinvthe follow- ing objects in the order named, always waving them towards him from the six directions: a white corn ear, pair of moccasins, pair of ankle bands, knee bands, a buckskin bandoleer,* stone tomahawk, a shield, two caps, bow and arrows, and lastly the natsi. The bando- leer Koy6nainiwa hung over his shoulder, the shield on his back, the tomahawk on his left arm, and one of the caps he placed on his head. The bandoleer contains dried entrails of enemies slain in former times. Finally, Tanakyeshtiwa rubbed over his nose the black pow- der jaAz/ta/V from the corn husk. Thus dressed, Koyonainiwa sat down on the north and Y^shiwa on the east side of the medicine tray, and Koyonainiwa put the other cap on Yeshiwa's head and then sprinkled some meal into the tray from all directions, and handed some to Ycishiwa, whispering a few words to him. He then handed him the natsi., waving it from the six direc- tions, which Yeshiwa placed into the tray with the arrow points up, and held it in that position with both hands during the entire cere- mony. (See PI. X.) All present now disrobed and sat down west and south of the tray, Shokhunyoma alone remaining in the northwest corner of the kiva carding cotton. Koyonainiwa, holding in his left hand the old bow, arrows and. an old corn ear, sprinkled a line of meal over the natsi towards and up the ladder, returned and again threw a pinch towards the ladder. Then he sprinkled some specular iron {yalahaii) from the corn husk north from the tray along the corn- meal road towards the ladder and over the tray as before, and rubbed a little of it on the face and under the right eye of Yeshiwa. Talass- yamtiwa now handed a cigarette to Koyonainiwa, who smoked four times; then he put the cigarette into Yeshiwa's mouth, who also smoked four times; then Koyonainiwa smoked again four times, blow- ing the smoke towards the natsi, and then some of those in the first row smoked (Talaskwaptiwa, Tob(§hoyoma, Tanakyeshtiwa, Qoyayeptiwk and Tawakwaptiwa). A short prayer was uttered by Koyonainiwa * The bandoleer, tomahawk, shield and bow and arrows show evidence of great antiquity. In 1893 a dressed panther sicin was used instead of a buckslcin. 24 Field ColuiMbian Museum — Anthropology, Vol. III. and the First Sortg wa.s sung, in which all participated.* Koyonainiwa put four cornmeal lines on the four kiva walls from a small tray con- taining finely ground cornmeal, and threw a little meal four times to the kiva roof above the medicine tray and on the floor. He held in his left hand during the ceremony his bow and arrows and an old white corn ear. Second Song. Koyonainiwa threw a little cornmeal into the medi- cine tray from the north side and then on the stones that were lying on that side. He then did the same from the west and from the other four sides. Third Song. Koyonainiwa threw a pinch of meal into the medi- cine tray from the north side, took the long black feather from that side and forcibly thrust it into the medicine tray, uttering as he did so, in a high-pitched voice, the word "pooh." He did the same with the five other feathers, each time first circling the feather over the stones in the tray. He then withdrew the six feathers from the tray, handed them to Talaskwaptiwa, who tied them into a bundle and returned them to Koyonainiwa, who beat time with them during the remainder of the ceremony. Fourth Song. Koyonainiwa poured some water into the tray and took all six feathers and beat time with them, dipping them into the water and sprinkling occasionally. He then halloed into the bowl very loudly: " Haih, aih, aih, hai, hai." He then took the feathers into his left hand and stirred the stones and water in the tray with the right, and sprinkled with the fingers. All this he did six times, each time putting a little cornmeal into the tray before he did the stirring. Fifth Song. Tanakyeshtiwaf dipped some water from the medi- cine tray with a shell and with it wet the clay which had been placed near the bowl. He then took a small lump in one hand and smeared a little on the chest and back of each one present; on his own body he made additional marks on the upper and lower arms and legs. Loliilomai came in during this song, disrobed, combed his hair and then smoked. Sixth Song. Talasyamtiwa lighted the cloud blower and handed it to Koyonainiwa, who blew smoke over the medicine tray and then returned the pipe to Talasyamtiwa. He then asperged occasionally and also went up the ladder, spat honey and asperged out of the hatchway. * During the singing Sh6khunyoina ceased working. Loliilomai was absent, having gone after wood for the fire. The singing began about 4 o'clock p. m. t In 1889 this office was performed by Lomdboyaoma, the son of Loliilomai. Mar. 1 901. The Oraibi Soyal Ceremony — Dorsey. 25 Seventh Song. Koyonainiwa and Tanakyeshtiwa* stood up, Koy- onainiwa on the north, Tanakyeshtiwa on the south side of the medi- cine tray. The first put the corn ear which he had been holding in his h^-^nd behind his belt, fastened the shield to his left arm, took the tomanawk in his right hand. The latter took an old stone spear point from the medicine tray into his right hand, and in his left he held a bunch of feathers prepared by Koyonainiwa during the after- noon, and both then danced or stepped with a wagging motion from one foot to the other. Tanakyeshtiwa feigned to stab Koyonainiwa, the latter holding the shield in front of himself for protection. Y^shiwa in the meantime remained in the same position, holding the natsi in the tray with both hands. The song grew wilder and wilder and all at once both stooping down Koyonainiwa beat the floor with the edge of the shield, at the same time striking the tomahawk against the shield; Tanakyeshtiwa struck the shield with the spear point which he held in his hand and all present yelled vociferously. This was repeated six times. It was evidently a war ceremony and this was the war cry. Then they sat down and Talassyamtiwa handed the corn-husk cigarette to Koyonainiwa and he and Y^shiwa smoked, Koyonainiwa holding the cigarette to Y^shiwa's mouth, as the latter still held the wa/j/ with both hands. Some of the others then smoked also. Eighth Song. Koyonainiwa beat time with the feathers and asperged occasionally. Some also smoked, exchanging terms of relation: Koyonainiwa calling Y^shiwa " Iwawa,^' my elder brother; Y(5shiwa replying '■' Itopko,"" my younger brother. Ninth Song. When it is all over, all say '■'kzva-kwai,'' thanks. Koyonainiwa asperged repeatedly. A third cigarette was smoked by Koyonainiwa and Y^shiwa alternately. As Y^shiwa still held the natsi in the tray, Koyonainiwa again put the cigarette to his lips three times. Then each man in the first row smoked four puffs, "blowing the smoke toward the natsi. Koyonainiwa uttered a prayer, took off Y6shiwa's cap, relieved him of the natsi, and rubbed it and Y^shiwa's arms and shoulders, dipping his hand first into the medicine tray. He then took off his own cap, dipped water to his lips from the medi- cine tray with various stones, bones or shells, holding them to his heart before replacing them. All then drank of the medicine water, in the same manner, some with shells, some with the hand, some dipping in only stones and sucking on them and then holding them to their hearts, to make, as they say, their heart strong, Each one retained * In 1899 this part was taken by LomAboyaoma. 26 Field Columbian Museum — Anthropology, Vol. III. a little water in his mouth, took a pinch of the clay remaining on the floor and went to his house, where he wet the clay and rubbed a little on the breast, back and upper and lower limbs of each member of his family. Koyonainiwa, in the meanwhile having removed his war para- phernalia, also drank some water, put away the tray, etc., and then went to his and his children's homes, where he also applied the clay to the bodies of the inmates as already stated. The members returned with food to the kiva, where they ate supper. The early evening hours were spent in practicing Katcina songs. Fourth Day, Continued (Evening Ceremonies). During the early part of this evening most of the men are usually practicing some Katcina dance and songs. Some have turtle rattles on their right legs and gourd rattles in their right hands. None wear masks nor any other Katcina costume, and all are usually barefooted. This practicing lasts about an hour. At about 9:30 some altar paraphernalia was brought in. Among this were two wooden tok^ois (cones), six inches high and three inches wide at the base, and two pointed sticks ten inches long, to the top of which were tied numerous hawk feathers, four small bunches of the same kind of feathers hanging downward. These objects are called mashaata (wings). Sh6*hunyoma putia feather into the top of each of the cones. Lolulomai put on his ceremonial kilt and daubed his shoulders, forearms, legs (below the knee), hands, feet, a small band above the knees and his hair with white kaolin. All present crushed a small piece of a certain herb between their teeth, spat it into their hands and rubbed their bodies with the hands. In meanwhile two members of the Kioan (Agave) Fraternity and one of \he. Ahl ox Horn Fraternity had arrived and sat down outside, south of the kiva, keep- ing watch that no stranger enters the kiva; they had on their usual clothes but held in their hands their monkoho* (chief's staff). (See PI. XI.) Koyonainiwa had put on his war costume again and was sitting in the northeast corner of the elevated portion of the kiva. By his side in the southeast corner of the deeper portion of the kiva was a pile of moist sand, which had been made during the evening for use in the succeeding ceremonies. All the men sat on the floor on the east, north and west sides of the deeper portion of the kiva. *Every member of the Agave and Horn Society, the Kikmonwe ('"Houses Chief,") Cryer, Aholi and Aototo, Katcina and a few other persons have a monkoho. This is made for them by their sponsor when they are initiated. It is their badge of office, is considered very sacred and is buried with them. Pl. XI. MONKOHOS. Monkohos of the watchers at the Ponovi kiva, who guard the kiva while night ceremonies take place in the kiva. The upper three belong to members of the Kwan (Agave), the last one to a member of the Ahl (Horn) fraternity. FIELD COLUMBIAN MUSEUM. ANTHROPOLOGY, PL. XI, MONKOHOS. Mar. 1901. The Oraibi Soyal Ceremony — Dorsey. 27 Loliilomai now took a tray with cornmeal, the two tokwis and a small old ^ .(>««/ (weasel) skin about ten inches long and about two inches wide. Stepping to the east side of the ladder he uttered a prayer, laid the skin on the aforementioned sand pile, and then drew a line of cornmeal from this pile of sand diagonally across and within a few feet of the northwest corner of the deeper portion of the kiva;. from there straight southward to within about four feet of the elevated portion, where he put down one of the tokwis; thence he ran the meal line at a right angle eastward until it joined the diagonal line; at the juncture of these two lines he put down the other iokwi and then sat down near the northwest corner of the kiva. Talassmoniwa, who shortly before had prepared six cigarettes of corn-husk and native tobacco, handed one of these to Lolulomai, one to Koyonainiwa and one he took out to the three watchers, Loliilomai's cigarette making the circuit. All smoked for about eight minutes and then sang a number of songs which Talaskwaptiwa and Tob^hoyoma accompanied with gourd rattles. The singing commenced at about half-past ten and ended at about midnight. Lolulomai then went out but soon returned. Talassmoniwa handed one of the three remaining cigarettes to Koy6n- ainiwa, the other two to the men, to whom was not seen, but in all probability one was given to Lolulomai, the other to either Shokhun- yoma, Y(^shiwa or Talaskwaptiwa. None was this time taken to the watchers outside. All smoked about five minutes, then some one uttered a short prayer, upon which Lolulomai took the small skin from the sand pile, picked up the two tokwis and took all these objects to the northwest corner of the kiva. Picking up the two before-mentioned hawk mashaata (wings), he went to the east side of the ladder and waved them for a few minutes up and down, to a song which was sung in a low humming tone by all present. He then went from right to left along the whole line of singers touching with the mashaata the feet of each singer. Having touched the last one^ who sat in the southwest corner of the kiva, he stepped to the west side of the ladder, waved the mashaata up and down to the same song again, and then went along the line of singers from left to right, drawing the mashaata across their knees. He then repeated the act, going from right to left, touching the shoulders of the men. Going back again he touched the faces; returning again he touched the apex of the head of each participant, whereupon he carried the mashaata to the northwest corner of the kiva and sat down. All spat into their hands and rubbed their arms, legs and bodies. This ended the ceremony. Siletstiwa swept the kiva floor and Sh6khunyoma took in the natsi. All retired for the night, sleeping of course in the kiva. 28 Field Columbian Museum — Anthropology, Vol. III. Fifth Day, Naloshtala (Fourth Day). About an hour before sunrise all the men from the Ponovi kiva went to a rock about half way down the mesa southeast of the vil- lage. Here each one sprinkled a pinch of meal towards the east, whereupon Koyonainiwa touched the breast of every man as he turned to go back with the spear point natsi and Tanakyeshtiwa with the hawk ?nashaata (wings). This sprinkling of cornmeal towards the east at early dawn is called ^'kuywatd" and is performed in almost all Hopi ceremonies. The rite was performed in the same manner on the three succeeding mornings but was observed only this one time. * Fasting begins on this day in all the kivas except the Kwan kiva. Some claim that the men in the Wikolapi also do not fast, but that was not observed. No meat or salted food is eaten on this and the following three days. The leaders in the Ponovi kiva fast all day, eating only one meal late in the evening.* Shokhunyoma makes the round of the kivas early in the morning, putting up a 7iatsi at every participating kiva where he has not already done so. This consists of one stick just like the four sticks forming the natsi at the Ponovi kiva, only a few inches shorter. | At the Ponovi kiva were noticed for the first time the two mashaata standing outside with the Soyal natsi. On this day the men begin to assemble in the participating kivas except in the Kwan, Nashabe and Tao kivas, where they are supposed to assemble on the same day as those in the Ponovi. All eat and sleep in their respective kivas, and the time is spent, up to the eighth day, in carding and spinning of cotton for use later on, smoking, etc. Early in the morning the altar paraphernalia had been brought into the kiva. During the day a good deal of cotton twine was spun (see PI. XIX a.), to be used later in the manufacture of bahos. Smok- ing was indulged in frequently, moccasins were repaired, etc. Shokhunyoma finished, among other things, the sixteen short single bahos on which he had worked on previous days, also a number of longer bahos. All were made of thin sticks, and were used later on. They differed from most of the other bahos in having only kuna *Such fasting takes place in nearly all Hopi ceremonies and this late meal is brought to the kiva on four large trays, containing /iA«, on four small ones, containing a kind of mush, made of corn- meal and water, and in four small bowls containing a dish of which beans form the principal ingredient. This set of twelve vessels is used for this purpose only. (See Pis. XII and XIII). tThe natsi at the Kwan kiva differed from the others. It consisted of a bent stick to which were fastened six feathers, representing the six world-quarters. For the north a sikatsi (fly catcher or warbler) feather (yellow); for the west a choro (bluebird) feather (blue); for the south a karro (parrot)' feather (red); for the east a. posiwuu (magpie) feather (black and white); for the northeast (above) an asya (hepatic tanager) feather (black), and for the southwest (below) a toposhkiua (unidentified) feather, representing different colors. #•:•: t'lq n -^mbaBti nsni A .^ ^•W^r-. ■■■- Pl. XII. PiKi Bread. a. A woman carrying an armful oi piki, the Hopi bread, from one house to another. b. A man handing a pile oi piki into a kiva. FIELD COLUMBIAN MUSEUM. ANTHROPOLOGY, PL. XII. PiKi Bread. PL. XIII. Ceremonial Food Containers. Set of food containers (nakwahypi) in which food is taken into the kiva for the priests, who have fasted all day and then partake of a meal late in the even- ing. The large trays are ior piki, the small ones for a kind of mush made of cornmeal, and the bowls for stew. None of this food ever contains salt. These trays and bowls are used ceremonially only. Mar. 1901. The Oraibi Soyal Ceremony — Dorsey. 29 (Artemisia frigida) tied to them, instead of this herb and another named inaovi (Ghutteriza enthamiae), and a bluebird feather tiakwak- .wosi instead of the usual eagle, hawk, turkey or duck feather, A man belonging to the Sand clan was sent after some moist sand, which was piled up in the southeast corner of the deeper por- tion of the kiva, and then cornmeal was sprinkled over it. In the early part of the day some of the men* had made four bunches of ten or twelve corn-husk packets, each packet being about four inches long and one inch thick at its longest diameter. These were called mociata, and were said to contain various kinds of seeds and small pieces of various herbs and grasses. Other men, but espe- cially Tanakyeshtiwa, made eight artificial blossoms, to be tied to a certain screen, which was used in a ceremc^py later on (see PI. XXVIII). These blossoms consisted of a round piece of wood about one and one-half inches long and three-quarters of an inch in diame- ter. Into this several thin sticks were fastenedf and the spaces between the sticks were filled up with twine, which was wound from one stick to the other. ^ On the obverse side the sections between the sticks were painted in different colors; on the reverse side a line drawing of either a cornstalk, watermelon, squash, cloud, etc., was made in each section. These line drawings were noticed in the 1899 ceremony only, but it is more than probable that they were made on other occasions as well. Certain clay pedestals were also made on this day, to be used later in connection with the altar. Fifth Day, Night Ceremonies. Shokhunyoma had spent the greater part of the day, whether working or not, in the northwest corner of the kiva, Y^shiwa in the northeast corner and Talahoyoma on the east banquette. In the even- ing a good deal of singing was done by the men on the elevated por- tion of the kiva, where they were spinning. At about 9:45 a number of the men again, as on the previous evening, tied turtle rattles to their right leg, took a Katcina gourd rattle in their right hand and danced various Katcina dances, accompanying them with Katcina songs, mostly those of the Maalo\^ Katcina, in the deeper part of the kiva. *In iSgg they were made by Talftssyamtiwa (Coyote clan), Tob^yeshtiwa (Coyote clan), Towan- imtiwa (Parrot clan) and Massaveima (Rabbit or Tobacco clan). tThese sticks are made from hooks on the fruits or pods of a plant called Tomoala (Martynia proboscidia. Miller). These hooks are said to have been formerly tied to certain bahos, and, in fact, it is stated that in case of great drought they are still so used. The Shumopovis also still use them. They are claimed to hare special influence over rain clouds. tin 1897 these blossoms had four points, as seen in the illustration; in 1899, six. |In other years tliose of other Katcinas. 30 Field Columbian Museum — Anthropology, Vol. III. Only about four or five of the leaders participated. None had on a mask or a Katcina costume, as they were simply practicing for future dances. This practice lasted about half an hour, after which the •dancers hung up their rattles and sat down. Talaskwaptiwa at once filled the omawiapi and placed it on the north banquette. Taldssyamtiwa made six cigarettes of pieces of corn husk and native tobacco, the length of the cigarette being determined by the width of his four fingers. Some one swept the kiva, Loliilomai and Talahoyoma put on their kilts, the first also trying a bone whistle which imitates the screeching of a hawk, and which was very exten- sively used in the ceremony that was to follow. Koyonainiwa, dressed in the same costume that he wore in the afternoon, was sitting in the southeast corner of the elevated portion of the kiva, close to the pile of moist sand which had been thrown up on the previous day in the corner of the deeper portion. Soon some one threw a small sprig of a cedar (?) branch into the kiva, of which everyone crushed a small piece between his teeth, spat it into his hands and then rubbed his body with both hands. At about 10:30 p. M., Taldhoyoma, who had left the kiva shortly before, re-entered, being followed by three women, Puniiamonsi, Hon- anmana and Nacinonsi.* The first two wore an atoe, the latter a tdihi and knotted belt over their usual dress. All three held a white corn ear, and sprinkled cornmeal on the sand pile. Nacinonsi and Punna- monsi were seated on the east banquette, Honanmana on a stone and blankets in the south part of the kiva. Kiwanbenoma now gave to each woman a small piece of the cedar (?) sprig mentioned before, and Koyonainiwa took some object, probably a piece of a root, from his medicine tray, which was standing on the banquette, and put it into the women's mouths. Talahoyoma now took the two tokwis, the small skin from the sand pile and some cornmeal, stood south of the ladder, uttered a short prayer, threw a pinch of meal toward the hatchway and another on the sand pile, laid the skin on the latter, and then sprinkled a line of cornmeal and placed the two tokwis o-a. the kiva floor in exactly the same manner as Loliilomai had done on the previous evening; he then sat down. Sikamoniwa handed a cigarette to Koyonainiwa, another to the watchers outside, a third to one of the leaders, probably Shok- hunyoma, or Lolulomai. All smoked for a few minutes, whereupon Talahoyoma left the kiva, holding in his hands four cornmeal balls about two inches in diameter. By whom these balls had been made *The first is now acting as Soyalmana. Thie other two had been acting in that same capacity in former years. This mana changes every four years. . FIELD COLUMBIAN MUSEUM. ANTHROPOLOGY, PL. XIV. Bow Priest. Pl. XIV. Bow Priest. Hawk Man as he appears n the night ceremonies. Protruding from the knotted belt {ivokdkwdwa) are seen the two mashaata (wings) mentioned in con- nection with the night ceremonies. Mar. 1901. The Oraibi Soval Ceremony — Dorsey, 31 was not learned, but it is believed by Y<5shiwa. All waited in silence. Suddenly a screeching sound was heard outside as that of a hawk. It was made by Talahoyoma, who was answered by the same sound by Loliilomai from the kiva. This sound was produced by a small bone instrument which was entirely concealed in the mouth. The women said ^^Yunyaa''' (come in.) In a few minutes the same sound was heard closer by, and was answered in the same manner. Talahoyoma now entered the kiva, holding in his hands the two hawk wings described before. (For costume of the Hawk Man see PI. XIV.) It was now nearly 11 o'clock at night. Squatting down on the elevated portion of the kiva east of the ladder, facing northward, Talahoyoma took a mashaata in each hand, screeched, and then, as the singing and rattling commenced, waved the wings vigorously backward and forward to the time of the singing, often slowly raising them with a quivering movement after a forcible thrust forward, and occasionally ejecting the screeching sound. In a few minutes he placed the points of the mashaata on the floor, turned his face, while still remain- ing in that squatting position, toward the west, raised the mashaata slowly upward with a vibrating motion, screeched and again accom- panied the singing with the forward and backward motion of the mashaata. This same performance he then repeated toward the south and the east, each lasting several minutes, after which the song stopped, the women saying ^^AskwaW (thanks). Another song was soon commenced, during which Talahoyoma descended into the deeper portion of the kiva, went around the first cone once and then slowly stepped along the diagonal line of cornmeal, always waving the two mashaata to the time of the music. Arriving at the end of the line (near the northwest corner of the kiva) he placed the two mashaata on the floor and left the kiva. He returned in a few minutes and squatted down before one of the leaders, who handed him something. Just who and what it was could not be ascertained. It is thought that he had forgotten to take some cornmeal with him, which Lolulomai or Shokhunyoma now handed him. Outside he sprinkled a line of meal from a point about ten yards north of the kiva to the hatchway. He then did the same from the west, south, east, southwest and southeast sides.* Attention is here drawn to the fact that the last named line is sprinkled from the southeast instead of the northeast, as is the case in almost all Hopi ceremonies.f Having completed these lines, Tal- ahoyoma stood at the far end of the southeast line and screeched. ♦As subsequent investigation showed, these lines had been made in the same manner by Tala- hoyoma when he was acting the part of the Hawk priest outside of the kiva shortly before. tA similar irregularity was once observed by Mr. Voth in-a ceremony of the Kwan fraternity. 32 Field Columbian Museum — Anthropology, Vol. III. Lolulomai answered by the same sound from the kiva, and the women said "Vunyaa" (come in). Approaching close to the kiva Talahoyoma screeched again, and the same response came from the kiva. He then entered, was sprinkled with cornmeal by the two women, went to the two tnashaata, which were still lying on the floor, sprinkled meal on them and commenced raising and lowering his feet in very rapid succession, which caused a constant jingling of the bells on his leg. After screeching again, he picked up the mashaata and changed the manner of the dance. He forcibly put down one foot, raised the other one very slowly, then put that down forcibly, etc. While he was doing this he slowly raised the mashaata from about his knees to above his head, always keeping them in a quivering motion. Thus he slowly advanced, screeching at short intervals, along the meal line from the place which he had left, moving toward the corner near the elevated portion of the kiva, where one of the tokwis (cones) stood, and where the meal line turned at a right angle toward the east. Arriving at the tokwi\ie. jumped over it from west to east, then back and then east again, and moved on as before. Arriving at the other tokwi, at the juncture of the east, west and diag- onal lines, he jumped over it in the same manner as over the other, and proceeded along the diagonal line to the place of starting. Here he laid down the fnashaata, the singing ceased, the women saying Askwali. In a few minutes the Hawk priest, facing toward the north, began to screech again, stepping very rapidly but remaining at the same spot, and at once another song was commenced. Turning his face toward the south he again screeched, moved his hands up and down, turned toward the north, again to the south, screeched, waved his hands up and down and grabbed, with a swooping downward motion of the left hand, the ?nashaata lying on the opposite (east) side in front of him. He then repeated this motion with the right hand, feigning to grasp the other mashaata. Repeating this same motion a second time, he picked it up. With every downward move of the hand he ejected a number of shrill, screeching sounds in short succes- sion. Having picked up the second mashaata, he raised both of them up and down three times, and turned toward the north again, then south, screeched, raising and lowering the mashaata in his hands as before, turned to the north and again to the south, but now twirled the mashaata in the right hand quickly from right to left for a few sec- onds, raising it with a sweeping motion upward. This he did four times,* keeping up the screeching sound. This twirling and upward *0n one occasion the wing was twirled and raised once the first, twice the second, three times the third and four times the fourth time. Mar. 1901. The Oraibi Soyal Cerk.monv — Dorsey, 33 motion with the mashaata he repeated three times, always first turning towards the north for a few minutes. After the fourth time he thrust the mashaata behind his belt, raised and lowisred both arms three times, as a bird would flap its wings, the third time swoop- ing down toward the floor as if trying to pick up a bow, which someone had in the. meanwhile quietly placed on the floor, by his right hand. This he did in all six times, picking up the bow with his left hand the sixth time. He repeated the same motion twice and picked up, with his right hand, an arrow which had been placed on the floor at his left side. Turning north he screeched, held the bow and arrow as if ready to shoot, pointing it to the north at various angles, and sweeping it several times between the two car- dinal points, north and west. (See PI. XIV.) He then turned toward the west, repeated the same performance, but now sweeping the bow occasionally from west to south. In a few minutes he turned to the south, again to the east, repeated the same performance, always waving the bow occasionally toward the next cardinal point. Then taking the bow in the left hand, the arrow in the right, he once more turned toward the north, danced a few minutes, swung around toward the south, swooped down, passed the bow and arrow from behind between his feet, laying the arrow also into the left hand, then grasped both with his right hand from the front side, and placed them on the floor. By this last performance the exhausting, rapid, trampling, stepping dance, which he, the Hawk priest, had kept up since he came into the kiva was, for the first time, interrupted for a few minutes. It was resumed, however, at once as soon as he took the two mashaata from behind his belt, turned north again and then south, and then put them down. The women said Askioali and he left the kiva. After a recess of a few minutes Lolulomai, this time being entirely nude except the breech cloth, took some cornmeal, left the kiva, renewed the cornmeal lines from the north, west, south, east, south- west and southeast, and took a position on the last named line about ten feet from the kiva, and screeched everything exactly as Tala- hoyoma had done before. Having been answered froiTi the kiva, he took a position closer to the kiva and, upon the screeching having been repeated from the inside, entered the kiva. Here the two tokuns had, in the meanwhile, been removed from the kiva floor. Taking up the two mashaata he slowly moved around, describing a square, in a deeper portion of the kiva, sometimes stepping slowly, sometimes tramping very rapidly, in the latter case backward and forward. The two mashaata he held in his hands, sometimes holding them over his 34 Field Columbian Museum — Anthropology, Vol. III. breast or to his head, at other times flopping them up and down as a bird would flap its wings, and then laying them over the back side of his hips, as if imitating the folding of a bird's wings. When he flopped the inashaata and performed the rapid, tramping motions, he usually screeched. During all these performances the Soyalmana, dressed in the white ceremonial robe (Joihi), kept close to his heels, imitating all his motions, but holding a white corn ear instead of the mashaata. Suddenly the Soyalmana sat, or rather dropped down, near her seat as if exhausted. Loliilomai danced around the circuit once more, then placed the mashaata on the floor, whereupon the Soyal- mana resurned her usual place on the banquette. After an interval of a few minutes Lolulomai again picked up the mashaata, squatted down near the northwest corner of the kiva and, waving the mashaata vigorously backward and forward, worked his way slowly toward the sand pile in the southeast corner of the deeper portion of the kiva, screeching at short intervals and keeping his eyes constantly fixed on the sand pile. All present were singing. Having arrived at the sand pile, he thrust the mashaata forcibly into it, continued the motions with empty hands, and soon again grasped the mashaata. Walking over to the Soyalmana in a stooping position and putting the mashaata one after the other on the floor before him- self, he squatted down before her, screeched and worked the mashaata up and down with a quivering motion, one on each side of the Soyal- mana, and touching her with them on the feet, knees, shoulders and head. Then moving them slowly downward he touched the same portions of his body but in a reverse order, worked his way back again to the sand pile, repeated the same performance there as before, walked back to the Mana in the same "on-all-fours" position, and there repeated the same performance as before. He returned to the sand pile, back to the Mana, again to the sand pile, again back to the Mana and once more to the sand pile, whereupon the perform- ance and also the singing ceased. Another song was commenced, and in a few minutes Lolulomai again worked his way in a squatting position from the northwest corner of the deeper portion of the kiva towards the sand pile, waving the fnashaata and screeching as before. When he got near the sand pile he increased his pace, screeched more vigorously and snatched from Koyonainiwa with his teeth an old small skin which the latter had been waving towards him above the sand pile. The skin was said to be that of a piwani and seemed to be about the size of a weasel skin, although it could not be identified.* * The Hopi say the piwani (which seems to be no other than the weasel) is very quick, and when chased into a hole, will work its way through the ground and "get out" at some other place Mar. 1901. The Oraibi Soyal Ceremony — Dorsey. 35 Holding the skin between his teeth, Lolulomai worked his way back in the same manner to the northwest corner of the kiva, where Shokhunyoma took the skin from him, whereupon the song stopped, the women saying '■'■Askwali.^^ Loh'ilomai at once resumed his performances, squatting down in the north part of the kiva facing towards the north. He held a mashaata in each hand with the wooden points on the floor, and Tob^hoyoma, kneeling before him, blew smoke towards and on him from the cloud blower. Lolulomai screeched, arose, another song was intoned, the Soyal- mana joined and followed him in the same manner as described before, and both soon slowly worked their way to the east side of the ladder and left the kiva. Outside they were met by Yeshiwa, who stood on the east side of the kiva. Lolulomai handed him the tnashaaia di.ndi re-en- tered the kiva. Yeshiwa at once renewed the six cornmeal lines around the kiva that Lolulomai had previously made, took a position on the further end of the line, leading from the southeast corner of the kiva, screeched, came closer, screeched again and then entered the kiva. It was a repetition of Lolulomai's performance, with the exception that Yeshiwa was not answered from the kiva. Having entered the kiva, Yeshiwa squatted down on the east side of the ladder, screeched, waved the mashaata up and down with a quivering motion, then shuffled forward a few steps, moving the ffiashaaia forward on the floor with a sliding motion which had not been observed before, then waved them upward again as before, and so on. The Mana followed him closely in a standing position but constantly keeping up a very rapid, trampling step. Thus they worked their way toward the northwest corner of the kiva and from there to the fireplace. Here they stopped, Yeshiwa sitting down and holding both the mashaata in his left hand, the Mana sitting down behind him on her seat, which had been placed on the floor about in the center of the kiva. The singing ceased. Talassmoniwa handed a cigarette to Yeshiwa, one to Koyonainiwa, one to the men, and all engaged in silent smoking for a few minutes, whereupon Yeshiwa uttered a prayer. Stepping to the east side of the ladder, he held the mashaata in his left hand, waved them up and down to a low humming song and then went along the line of men from the southeast corner, in a and escape. Hence the meat of this animal is given to women in labor to Facilitate parturition, or, as the Hopi put it, in their quaint way, that the child may come out quickly. Since the fitvani is getting scarce, an herb is often used for the same purpose and is called piwanna(piwani, medicine). Several piwani skins are attached to the Aoat (Bow) natsi of the Snake, and of the Antelope societies. When asked for the ceremonial significance of the ^«7fa:««, a Hopi suggested "that the clouds may 'come out' and bring rain quickly." 36 Field Columbian Museum — Anthropology, Vol. III. sinistral circuit, to the southwest corner of the deeper portion of the kiva, touching the feet of every one with the mashaaia, his own last. He then prayed and sang on the west side of the ladder, and went along the line in the opposite direction, touching the knees of the men. This he repeated three times more, touching successively the shoulders and back and apex of each participant's head. All then spat into their hands, rubbed their arms, legs and bodies, and the complicated night performance was over. It was about half-past . 12 o'clock. Sixth Day, Shush Kahimuu (Once not anything). In the morning the Soyal naisi proper only was put up at the Fonovi kiva. Before sunrise the men again performed the rite of kuitvto (offering of cornmeal to the dawn) as on the previous day. No ceremonies took place on this day, but many preparations were made for altars and other paraphernalia to be used in succeeding perform- ances. Tanakyeshtiwa and Qoyanowa made the eight artificial blos- soms to be fastened to a certain screen,* called Kihti (house), to be used during the last night; Shokhunyoma made bahos, crooks, etc., for his altar; considerable spinning and much smoking was engaged in all day. . Talaskwaptiwa prepared two six-pointed artificial blos- soms to be attached to the head-dress of the Star priest (see PL XXIX). All were very devotional and serious throughout the day, talking being done mostly in a whisper only. In the participating kivas nothing took place except some cotton spinning, and smoking. The fasting was observed in all kivas the same as on the previous day. In the evening the usual recess was taken for supper, then Katcina songs were again practiced, and from 10 to 12 o'clock at night the same performance took place as on the previous night. Seventh Day, Pik- Totoka [Fiki making). The natsi was up at the Ponovi kiva, as were also those of the participating kivas, the same as on the previous day. In the latter a great deal of cotton spinning took place on this day, which was inter- spersed with smoking. In the Ponovi kiva this was the great baho- lawu {baho making) day. The deeper portion of the kiva was swept and large supplies of willow sticks, feathers, herbs, etc., were brought in. The men, after loosening their hair and disrobing, arranged them- selves in rows in the deeper portion of the kiva and all began to * In 1897 these blossoms were square, in 1899 they had six corners and the coloring was less elaborate.- iiJii'i: -'I lno^ 10 9bat< Pl. XV. SOYAL BAH08. Bent or crook daAos {/VoUosAAaya), the first baAo made for boys by the father, uncle or some other relative. It is deposited on the morning of the ninth Soyalanwu day with the other Soyal bahos. FIELD COLUMBIAN MUSEUM. ANTHROPOLOGY, PL. XV. SOYAL BahoS. Pl. XVI. SOYAL BAHOS. 1. Sun l>a/io as prepared by the members of the different fraternities. 2. Sun daAo as prepared by the Kwan (Agave) fraternity. 3. Sun baho like No. i, but with two corn packets, which is a very rare exception and may be an irregularity, as the Hopi, to whom it was shown, could not offer any explanation about it. 4. Common double green baho. 5. Common double green and black baho. FIELD COLUMBIAN MUSEUM. ANTHROPOLOGY, PL. XVI. SOYAL BaHOS. : WoiiiW Pl. XVII. SOYAL BAHOS. Consisting of willow sticks to which eagle, turkey, hawk, flicker and other feathers are tied. The object in the center shows the condition of these prayer offerings a few hours after they have been deposited and when the children of the village have converted them into playthings. FIELD COLUMBIAN MUSEUM. ANTHROPOLOGY, PL. XVII. SOYAL BaHOS. Mar. 1901. The Oraiiu Soyai. Ceremony — Dorsey. 37 make prayer offerings. Most of these were of the common type, consisting of two green sticks with black tips. Also here and there a bent baho {noloshhoyd) was made, which is said to be the first baho made for a little boy, and numerous makbahos or hunting bahos. (See PI. XV.) All the short double bahos had the usual sprig of Arte- misea frigida, or Gutterrezia euthamia, and a turkey feather tied to the reverse, and a corn-husk packet tied to the obverse side. Most of them had a duck feather nak^uakwosi tied to them, but it was stated that those were substituted by chat feathers in case the maker of the baho had no duck feathers. The rwloshhoxas, it is stated, also have some rabbit fur tied to them. Most of the double bahos, which are sometimes also called kali (corn) bahos, were five inches long. In addition to these a number of men made a tatca (sun) baho, which was essentially the same as the common baho, but was seven inches long and had two eagle- feather nakwakivosis tied to it instead of the single duck nakwakwosi. It was stated that this baho was for the sun but that one of the last named nakwaktuosis was for the moon. (See PI. XVI.) The number of bahos made by the different men varied very much, but most of them made from eight to twelve. Two, it was noticed, had made even fifteen. Almost all bahos had black tips, except one made by Koyonainiwa which had green. Tanakyeshtiwa's ' 'males' ' were entirely black, "females" entirely green; in his five-inch baho both male and female were green with black tips. Punnaoniwa had two four-inch green bahos with black tips. Shokhunyoma had one pair entirely green and a number of five-inch bahos; Naioshinima and his son had each one pair of yellow {pazaissa), Kiwanwahtiwa also two yellow. The water for mixing the paint was taken from a small bowl, after whistling into it with a small bone whistle. Many of the men wore kilts. When the short double bahos were finished, they were placed on trays in the north part of the kiva. The kiva was swept and very many nak^vaktvosis were made and fastened (3, 4, 5, 10, etc.) to willow sticks and different grasses of various lengths. These are the typical Soyal bahos. (See PI. XVII.) Other nakwakwosis were tied to the ladder (to prevent accident) or given to friends to be put in a house, corral, to be tied on a dog, horse, etc. Hundreds of long Soyal bahos were made. When they were finished they were put on pegs on the kiva walls and again the kiva was sv^'ept. A large number of nak7i>akivosis were also made for many different purposes, as will be explained more fully later on. Now and then a man handed one or more to another man saying: this is for your boy, burro, peach trees,* * For the peach trees owl feathers are used, as the owl— as also the Owl Katdna— is said to have siiecial influence over the growth of peaches. 38 Field Columbian Museum — Anthropology, Vol. III. house, or chicken house. The bahos and nakwakwosis that were fin- ished were placed on the floor, a little honey was spat on them, then the maker smoked over them, and finally they were tied in a little bundle and hung up on the kiva walls for use on the morning of the ninth day.* In the evening of this, the 7th day, an interesting piece of relig- ious paraphernalia is made in all kivas, the so-called '' IiiJiikwispi,'' meaning: something, or the object to breathe on. These objects are made in the following manner: A cotton string, is tied to the point of a corn husk, drawn along the husk and fastened to the stub end. About a foot away another husk is fastened in the same manner and then another, four in all. At the point end of every husk is also fastened an eagle naktvakwosi. Another string, the length of which is from the point of the middle finger' to the middle of the throat, is then fastened to the last husk and at the end of this string is fastened an eagle breath feather and a feather of one of each of the following birds: tawamana (oriole), choro (bluebird), karro (parrot), posiwuu (magpie), asya (hepatic tanager ?) and /^/^i-Z/Z'^crt' (unidentified). These feathers are supposed to be used but are sometimes substituted by others if anyone is out of one or the other feather. The (red) parrot feather is the ceremonial feather for the south, but since these feathers are very scarce now, other red feathers are substituted, especially a small red one from the head of a species of the qdqopi (chat). When the hihikwispi were done, the four husks were placed one into the other, the long string folded into the upper one and they were then put away for use on the following morning. Occasionally someone who was away on this day, will prepare his hihikwispi early the next morning. Not every occupant of the kiva makes one, but several men sometimes use the same hihikwispi the next morning. There seems to be no rule as to who makes one and who not. It seems some make them one, others another year. • Eighth Day, Totoka (Food providing). Early in the morning the offering of meal to the dawn [kuiwato) took place as usual. In the Wikolapi and Kwan kivas, where no fasts were observed thus far, the men fast all day but eat a sumptuous — ^ ^ ' — — * The people in the Sakwalcinve kiva also had a separate Soyal ceremony in 1897, which irritated those in the Ponovi kiva very much. There also bahos were made, very much the same as in the Potiovi kiva, only all were dark green, so far as could be seen, and some were not deco- rated. Here also not all had kilts on. Every one smoked over his bahos and then spat honey on them. Mar. igoi. Thk Oraihi Soval Ceremony — Dorsev. 39 meal in the eveniug. Again all natsis are put up on this day. One of the first acts of Shokhunyoma is to carry the long, thin black bahos that he has made during the previous days to the participating kivas. Arriving at a kiva he takes a position on the east side and utters a short "//ispi\.o the rising sun and says, "■! aohikvsuu"" (breathe on this). He then runs, if married, first to his own house, stands outside and says, ^^hov;" his wife comes out and he hands her the hihikwispi, saying, '■'I hovam aohikv- soyaa''' (you breathe on this). She takes it into the house, all breathe on it, whereupon she returns it to the messenger. He then goes to his parents' house, where the same thing is repeated. If he be an unmarried man, he goes there first. From here he runs to the house of his "sponsor" or "godfather," i. e., the man who has initfated him into one of the secret fraternities and whom he calls "father.'' Here the same performance is gone through, but here he receives a present consisting of some food, generally a roll of piki. From here he proceeds to the different homes of the women who belong to the same clan to which his godfather belongs, and who are his " kaamu " (aunts). At each place he receives the same gift after the perform- ance. Next in order are the houses of his clan relations, where, how- ever, he does not receive any presents. He then returns to his kiva and suspends the hihikwispi on the aforementioned baho in the wall, letting the meal and corn pollen drop on the floor near the wall. Sometimes, however, another man takes the same hihik7i>ispi, puts fresh meal and pollen in and uses it in the same manner. When two messengers pass each other on the street each one breathes on the hihik7uispi of the other. When all are done, one of the men (any one) takes all the hihikwispi, hangs them over his left shoulder and takes them to the Ponovi kiva, takes a position east of the kiva and says '^ hov." Being recognized from the kiva, he says, "/ hovam kwushuyaa " (come get this), whereupon one of the inmates comes and gets the bunch and fastens the baho on which it hangs in the kiva 40 Field Columbian Museum — Anthropology, Vol. III. wall with the others, to be disposed of as will be explained later on. It is stated that this ceremony with the hihikwispi is a charm or protection against any sickness of the respiratory organs (sore throat, coughs, etc.). On this day both altars are erected in the PonoviVw^., and so the day may properly be called the most important of the nine ceremo- nial days. Very little talking and laughing was done, and hardly anyone spoke above a whisper throughout the day. It was noticed that a few men who indulged in a little laughing were promptly called to order by Lolulomai. All the leaders had washed their heads in yucca root suds in their houses, after which they came to the kiva, and while the hair was drying indulged in smoking. North of the fireplace were lying some altar paraphernalia, 7no)i- kohos, iiponis, a crystal tiponi, etc. Y^shiwa, Lomankwa and Talass- yamtiwa soon made a number of nakiuakwosis. Y^shiwa took his and went after v/ater. What the others did with theirs was not observed. The two latter soon prepared some paints, taking the. water for mix- ing them from a small bowl into which a man whistled with a bone whistle all day, imitating the warbling of a bird; when one man was tired he was relieved by another. Koyonainiwa's war paraphernalia was hanging on the wall; the stones, herbs, etc., were lying in the corner on the banquette. Shok- hunyoma was the only one having a kilt. He placed a tray with bahos, which had been made the previous day, with altar paraphernalia north of the fireplace and he and one or two others smoked over them. Qo3^ann6wa brought dry and moist sand for the altar. Shokhun- yoma gave him some cornmeal and a few nakwakivosis and sent him after clay, which Loh'domai mixed with water, to be used on the altar, in 1897. In the Sakwalanvi kiva also bahos had been made and put away, and from the walls were also suspended some hihikwispi ; on the east wall was seen one, on the west side four bunches, suspended from black, long bahos as described before. On the north banquette were four natciata, some monkohos, a monwikru, some altar paraphernalia, artificial blossoms made of cotton twine, and nakwakwosis which were made of different kinds of feathers. \v\.t\vQ. Ponovi\i\vz. Shokhunyoma got the paraphernalia ready for the large, Yeshiwa for the small, altar. Near the fireplace were lying four sihuata (blossoms) which had just been made by Lomankwa and Talassyamtiwa. They were about four and one-half inches square,* each having a nakwakwosi tied to each *In i8qq and 1900 these blossoms were hexagonal instead of square, and the coloring was less elaborate. On the reverse side were pictured, in line drawings, clouds, frogs, squashes, corn- stalks, etc. Mar. igoi. The Oraibf Soyal Ceremony — Dorsey. 41 corner. Later they were fastened to a stick about a foot long and placed on top of the corn ears in the altar, the blossoms appearing in about the center of the altar.* Tobdhoyama(in iSggTaldssyamtiwa) and Lomankwa soon formed the clay which Loliiamai had, in the meanwhile, been mixing, into four pedestals or stands, two for the uprights of the altar frame (about ten by twelve inches large), and two for the standards, to be described later (about five by eight inches large). All four stands were tied with yucca leaves. Loliilomai, Sik- iimoniwaand Talahoyoma, occasionally assisted by others, put up the altar frame, after which Lolulomai made a sand ridge about four inches high between the two reredos, and in front of the frame a sand- field, consisting of a layer of moist sand about one and one-half inches high, thirty-two inches long and of the same width as the altar frame. Into this he made about twenty-five holes, blew into each a puff of smoke from a common pipe and then closed it up, making and closing up one hole after the other. It was evidently a "planting " of smoke. After he had blown some smoke over the field in general, he handed the pipe to Talassyamtiwa, who said " Inaa'" (my father), being answered by '■^liii'' (my child). After this Loliilomai madesix black semi-circles, representing rain clouds, between the reredos and in front of the sand ridge, from which a number of lines were running up the ridge. These lines represent falling rain. Koyonainiwa tied the four large turkey feathers that he brought in the morning into two pairs; then he assisted in making the before-mentioned pedestals. In the south end of the kiva some made nakwakwosis, some bando- leers of yarn, etc. Whistling into the little bowl continued almost incessantly. 'At about II o'clock Nacinonsi, Tawakwaptiwa's wife, came in and sat down on the east banquette. About thirty minutes later Lolulo- mai's and Shokhunyoma's sister, Punnanomsi, came in and dressed Nacinonsi,! who was again to take the part of the Soyalmana. In the south part of the kiva four young men were dressing up, painting the hands and legs white, a band above the knees, one around the body and another over the chest and back. By this time the partici- pants in the ceremony, the leaders first, began to bring corn ears of various colors tied together with yucca leaves, three, four, five, six ears in a bunch, which were piled up under and behind the altar frame ♦Sometimes only two blossoms are placed on the corn ears and one is fastened to each of the two reredos of the altar frame (see Frontispiece). fShe was dressed in a common dress, around which was tied the white knotted belt {tvoko- kwa-wa). Over this she wore the rod, white and blue blanket {adte), and over this the embroidered ceremonial robe {toihi) . In her ears she had the square turquoise ear pendants (nahkaata) that are worn by the Hopi maidens. On the foot she wore the usual women's moccasins. 42 P'lKLD Columbian Museum — Anthropology, Vol. III. by Lolulomai, Lomankwa and others. These corn ears had the colors of the cardinal points, yellow (north), green (west), red (south), white (east), black (northeast or above), sweet corn (southwest or below). Shokhunyomawas preparing the small bahos, crooks, etc., to be placed before the altar. When Lolulomai and his assistants had put up the altar frame, as already mentioned, Lolulomai put the quartz crystal tiponi in front of the altar in the center, and on each side two monko- hos. In front of the tiponihe placed ■a.monwikuru and then alternately a little cake {pikaviki) and a small clay pedestal or stand, with either the long green bahos and grass or the little crooks shown on the draw- ing. In every instance he first sprinkled meal from the six directions and waved the object to be put down, also from the six directions, towards the center. Koyonainiwa fixed and put up the two grass standards on each side of the altar. Y^shiwa put cornmeal and a fiak- wakwost on each of the pedestals. On the east side of the altar, in front of the sand ridge, he placed two regular tipotiis, which differed somewhat from the usual tiponi in having tied to the foreside of the bod}' a small bunch of small eagle feathers, to each of which, on one of the tiponis, is tied a corn-husk packet. The monkohos looked very old and no decoration could be distinguished on them; each had two large turkey feathers and a white corn ear fastened to them.* (For large altar see frontispiece, PI. I.) When the erection of the altar was completed, Shokhun^oma stepped to the east side of the altar, Sikamoniwa took a stand by his side (south), then Tanakveimat then Lomankwa, then Talahoyoma, and lastly Koyonainiwa. Each took a little talassi (corn pollen), held, it in great solemnity to his lips and sprinkled it on the monkohos and along the row of cakes, bahos and crooks; first Shokhunyoma, who when done stepped behind the others and walked to the foot (south end) of the line. Sikamoniwa then did the same, also going to the foot of the line, etc. Lolulomai was in the meanwhile smoking. Y^shiwa began the preparation of the erection of the small altar. (See PI. XVIII.) The four young men who had been dressed up in the south end of the kiva were now ready and were dressed as follows: they had on a Katcina sash and kilt, fox skin, many strands of beads, yarn around legs, fancy ankle bands, moccasins, strings of green beads in the ears and bunches of plain and of colored feathers on their heads. Their arms up to the elbow, hands, lower legs, feet, shoulders and hair, also a band around the abdomen and over the knees, were * These four monkohos belong to Sh6khunyoma, LomAnkwa, Sikani6niwa and TalSssyamtiwa (formerly Tan^lkveima). t In 1899 TaUssyamtiva took TanAkveima's place. Pl, XVIII. The Small Soyal Altar, I. A stick 34 inches long, to which is attached a turkey feather and two oblong wheels 3x4^ inches large. 2-5. Four sticks, 26 inches long, to which are tied alternately four pair of flicker and bluebird feathers. 6. Reed arrow used by the Bow Priest in the night performances. 7. Old bow, used same as above. 8-9. Tokwis (cones) used in the night performances. 10. Yeshiwa's tiponi. 11-12. Gourd rattles, used in the altar ceremonies. 13. Medicine bowl. 14. Tray with cornmeal. 15. Sticks from 16 to 18 inches long; to the middle of each stick is tied a nakwakivosi and to one end a string with a small feather attached to it. The sticks are thrust into a pile of sand on which are placed about four small skins of an unidentified animal. FIELD COLUMBIAN MUSEUM. ANTHROPOLOGY, PL. XVIir. The Small Soyal Altar. ,.J^^.i PL. XIX. a. A Hopi spinning cotton in the kiva. b. Four messengers from the Ponovi kiva gathering corn to be consecrated on the altar during the ceremonies of the eighth day. c. Shield, tomahawk, bow and arrows and bandoleer, used in the war cere- monies by the Kalehtaka (warrior), Koyonainiwa. d. A woman handing corn to one of the corn gatherers. FIELD COLUMBIAN MUSEUM a ANTHROPOLOGY, PL. XIX. ICO i3T9rijfi^ moD .a It )o sno a99« er bnsd .sno Pl. XX. Corn Gatherers. a. Corn gatherer carrying a tray with corn ears. d. Corn gatherer handing a tray with corn into the Ponovi kiva. In his left hand is seen one of the Soyal nafsts, of which each one of the four gatherers has one. FIELD COLUMBIAN MUSEUM. ANTHROPOLOGY, PL. XX. Corn Gatherers. i Mar. 1901. The Oraibi Soyal Ceremony — Dorsey. 43 daubed with white kaolin. They now waited. Sh6khun}oma, Tal- asskwaptiwa* and Tobehoyoma sat down before the large altar and smoked, then spat honey on the altar and into their hands and rubbed their bodies. On the floor before them was a tray with many baJios. The first two then rattled, Tobehoyoma sprinkled meal and corn pollen all over the sand field and along the line of objects which stood on the field in front of the altar; there was no singing. In about half an hour the rattling ceased, one of the three men blew a bone whistle towards the altar, whereupon all three smoked from a pipe that had been handed to them by the pipe lighter and then sat in silence. The four young men had in the meantime completed their costumes and at about 1:15 they started out. Before ascending the ladder, each one, holding to a round, laid down on the ladder as it were, and went through the motions of cohabitation. Each one had a tray and outside took one of the four natsis (see PI. XIX b and niitfffi'' ' •■• •• -^ ,d8i5upa .nofsffijIeDm .noistntslAW JiKq iswoi adj o: \.-ji b. t^rfJftsl >!g£9 »dT .moo "Jo zbfliaJ JnoisBib biiK 2f)oo< Mar. 1901. The Oraibi Soyal Ceremony — Dorsey. 53 Tanakveima"^ and Lomankwa took their monkoJios and some bahos and went from the kiva to Talasswaptiwa's house; Koyonainiwa also went, but he had no motikoho. Here they deposited #ome bahos in a shrine under the ladder leading into the room in which Y(5shiwa and the women were putting oq, their ceremonial costumes. The four men sat down on the north wall of the house. Punnanomsi and Nacinonsi, her daughter-in-law, arrayed as described, sat near the fireplace. Y^sh- iwa and Lolulomai's sons, who had assisted in arranging the beads, costumes, etc., of the two, sat on the west wall.. Koyonainiwa now made a short speech, whereupon the five men went out but waited for two menf [Kwa/ciuanius) who were taking in a large painted screen of buckskin stretched over a frame. (See PI. XXVIII.) The five then went in and Y^shiwa and Nacinonsi came out of the house and waited at the north side of the kiva, Y^shiwa holding cornmeal, four meal balls and the two mashaata. The picture was put up north of the fireplace. Then the screeching commenced again outside and was answered by the same sound from within; the meal balls were thrown in as before, whereupon Ydshiwa and Nacinonsi came in. Ydshiwa sat down east of the ladder, the two Kwakivantus sitting on the west side. Y^shiwa then stepped forward, squatted down, screeched, waved the same two mashaata that Lolulomai had used, Nacinonsi following hyn, but standing. Both slowly worked their way around the picture. The five men had meanwhile returned from the house to the kiva and sat down on the east side of the elevated part of the kiva. When the two had danced around the picture, Lolulomai handed a tray with two corn ears, some cornmeal and some feather bahos to Shokhunyoma, who prayed over it. Then the other four men sitting by Shokhunyoma's side did the same. Cigarettes had meanwhile been handed to Ydshiwa, the two Kwakwantus, some one in the back part of the kiva, and to the five men on the elevated portion of the kiva, and all smoked. Tobdhoyoma took the cloud blower and blew smoke against the back of the picture. Shokhunyoma then took the tray and corn ear, after he and the other four men had prayed over them, stooped down before the picture and scraped with the corn ear all the seeds from the picture into the tray, and also ran the corn ear over the artificial blossoms on the two edges of the screen from above downward, as if scraping them also. He then stood up and holding his monkoho in his left, the tray in both hands, * In later ceremonies TaUssyamtiwa, Taniikveima having died. + In iSgf) and 1900 TanAkyeshtiwa and another man got the screen and as they wore cos- tumes about like the Kwakivantus and it was night, it is possible that I mistook Tan. M. the men from the Ponovi kiva came out and formed in line (see PI. XXXV a) outside the kiva; first Tanakyeshiwa, »♦•♦* . J->K> ■ Pl. XXXI. QOOQOQLOM Katcinas. The Qooqoqlom Katcinas dancing on the plaza. The manas hold trays con- taining watermelon, muskmelon, cotton, squash and other seeds and various kinds of corn. FIELD COLUMBIAN MUSEUM. ANTHROPOLOGY, PL. XXXI, Q60Q6QLfiM Katcinas. % ^ Pl. XXXIl. QOOQOQLOM Katcinas. a. The QSoqoqlom Katcinas dancing on the plaza. The manas are behind them. They frequently turn face about when dancing, so that the manas are part of the time in front, and part of the time behind. b. Same as above. FIELD COLUMBIAN MUSEUM. ANTHROPOLOGY, PL. XXXII. Q6oq6ql6m Katcinas. "UpSpooy .» i X'"o oril at jI .yfih o ' ... iii eblod snblfiX t(19vM Hi:. :;* fibaaatzB) si-; '/•OTIJB lii'tv wod £ bnfi Icarrr )3 ,nio3 v.; ,;, /w. jti! t jJ: •: a.:.. :ai.j ri'-'i^'- d-)h ifv V^ 3no" -xlJ f f>] "iB^fi " h'^roqo' • 5Mf ,?rijno(n Pl. XXXIII. QooQoQLOM Katcinas. a. Qooqoqlom Katcinas arriving at the village in the afternoon of the ninth day. It is the only Katcina that is now always dressed in American clothes. Every Katcina holds in the right hand a gourd rattle, in the left a bag with corn- meal and a bow with arrows. To the point of one of the latter is fastened a small piece of rabbit skin. Some of the Katcinas carry presents {piki, watermelons, corn, etc.). b. A Qooqoqlom Katcina rubbing cornmeal to the four sides of the kiva, by which the kivas are said to be "opened" again for the Katcinas, none of which have appeared since the last Farewell Katcina ceremony. After the Soyal cere- mony is over Katcinas appear in great variety and large numbers for about six months. PIELO COLUMBIAN MUSEUM. ANTHROPOLOGY, PL. XXXIII. Q6oq6ql6m Katcinas. Pl. XXXIV. TiHUS (Dolus) of Katcinas, which Appear on the Ninth Day of the SoYAL Ceremony. a. Tihu (doll) of the Qooqoqlom Katcinmana. b. 7z'^«(doll) of the Qooqoqlom Katcina. c. Tihu (doll) of the Mastop Katcina. o 'as. I«3mmo3 io .' bsriDnsil Pl. XXXV. SoYAL Priests Going to House of Soyalmana. a. The Soyal priests going from the Ponovi kiva to the house of the Soyal- mana, each one carrying a small tray with patdpha or votaka, a mush prepared of cornmeal and water. b. Same as above ; ascending to the house of the Soyalmana, who is seen at the head of the steps receiving the priests. From the two tubs the priests are later drenched by four maidens. FIELD COLUMBIAN MUSEUM. ANTHROPOLOGY, PL. XXXV. SoYAL Priests Going to the House of Soyalmana. Pl. XXXVI. SoYAL Priests. Soyal priests throwing presents to the spectators from the Soyalmana's house, after having deposited the rabbit and the mush, as well as their paraphernalia, in the house of the mana. Pl. XXXVII. Spectators— Women Struggling for a Melon. a. Spectators on the roofs and street near the Soyalmanas house, waiting for presents to be thrown to them by the Soyal priests. b. Women attempting to wrest a watermelon from a Soyal priest who is on his way to the kiva from the Soyalmana's house. FIELD COLUMBIAN MUSEUM. ANTHROPOLOGY, PL. XXXVII. Spectators — Women Struggling for a Melon. Mar. 1901. The Oraibi Soyal Ceremony — Dorsey. 59 carrying the pot with the rabbit. All the other men had in their right hand one of the small trays with 7iiotaka.* They went slowly over to the aforesaid house, ascended the steps of the first story and entered the room on the second floor, where they were received by the Soyal- mana (see PI. XXXV b) and a few of her immediate friends and rela- tives, and where the rabbit was given to the Soyalmana, who feasts on it afterwards with her friends who have assisted her in preparing the comkviki and other presents thrown out by the men. The men then took off the kilt and sash and began to throw comi- 7i'iki\ squashes, and watermelons and other articles of food from the roof of the first story among the spectators and neighboring houses. (See Pis. XXXVl and XXXVII.) While they did this four girls kept throwing water on them, with four old Havasupai trays, from the tubs, until their paint had been thoroughly washed off, and one after the other rushed over to the Ponovi kiva, where a good fire was burn- ing. A ieast in which rabbit meat played a conspicuous part then followed in the various kivas. * The men are required to practice the strictest continence, not only during the nine cere- monial but also during these four post-festijal days. If any one fails to comply with this rule and he is found out, one of his clan sisters prepares for him a dish of Sakiaawotaka (blue wotakd) made of blue cornmeal, and seasoned with salt. The man is compelled to proclaim his own shame by carrying the tray in the procession. I F\ ^ ,)