■>■',/' -<*;^w r»»,. tr,,^ j[iving it its first name. 56 Field Columbian Museum — Anthropology, Vol. VI. to the child she again says the little prayer, but now inserts all the names it has received. Her£upon she hands the child to the mother, who repeats the same performance. Both then hold their hands containing the meal to their lips, breathe a prayer over it. sprinkle it towards the rising sun, kiss the child, and then return to the house. Here the morning meal is now prepared and partaken of. First, those who have bathed the child and the members of the house eat. Then the grand- mother on the mother's side goes through the houses and invites any one to come and share with them the morning meal. Sometimes it is even announced by the crier. Any food may from now be eaten by the mother, and a little meat and salty food are even given to the baby. The cover that carefully kept out the sunshine during the twenty days is not put up on this day, and everything in the house assumes normal conditions again. The child is then rubbed all over the body with a mixture of tallow and clita (a red ochre). This is later on repeated every few days for about a month, to clean the child's skin, the women say. On the fifth and tenth days after these rites, the woman once more washes the child's and her own head, but hers with cold water. In the case of a primapara this is done on the tenth and twentieth days. During these respective periods they are also supposed to observe the strictest continence. While the manner of procedure during these ceremonies is essen- tially the same in the different families, it naturally varies in small details; for instance, where the grandmothers are no longer living, one of her relatives takes her place, or sometimes the mother washes her own head, sometimes it is done by her mother-in-law. Some details are also determined by the condition of the patient; but the rites are described as nearly as possible as they should be, and as they are per- formed under normal circumstances. Fig. 5. Mother of the child waving the ears of com to the rising sun. Feb., 1905. Oraibi Natal Customs — Voth. 57 A SPECIAL NAME-GIVING CEREMONY IN ORAIBI. The foregoing account of the natal ceremonies is a compilation of notes and observations made at different times. Since the com- pilation was made, another name-giving ceremony was observed, and it was thought best to print the notes on that observation as they were made, instead of incorporating them in the foregoing general account. An opportunity is thus afforded to notice and study the suc- cessive stages of the rites in a particular ceremony, to note small varia- tions, etc. We came to the house where the ceremony was to take place at about four o'clock, and found the people still asleep. In about ten minutes the grandmother came in bringing with her a kettle of water and two white ears of corn. She soon commenced to make suds of yucca roots. She is the mother of the father of the baby and her name is Nuvayonsi. A few minutes later came in Qomdhepnoma,* the sister of the former. Both belong to the Coyote clan. .\s soon as the suds was ready the grandmother bathed the two corn-ears, rinsing them off with fresh water. Some water had, in the mean while, been heated, to which the grandmother added some suds. A good fire was by this time burning in an American stove. Another fire had been started in the fireplace in an adjoining room where a large vessel of water was boiling. A third fire was burning in the corner of the room where the ceremony took place. On this latter, the water for the ceremony was being heated. After having bathed the two ears of corn, the grandmother washed the mother's head, which was repeated by Qdraa. When both were through they poured some water over her head, rinsing it. The mother herself pressed the water from her hair. The bowl, containing the suds, was then placed near the stove, some fresh water being poured into another bowl; and in this water the arms and the shoulders of the mother were bathed. The water in the little pail, which was used for these purposes, had been heated, with a few sprigs of juniper in it. After the arms and the upper part of the body of the mother had been bathed, a little sand, which had been lying in the corner, was swept forward, a heated stone placed on it, and some yucca roots that had been nsed for the suds, as well as some of the juniper leaves, were placed on the stone. The mother then placed her right foot on these branches, and the grandmother washed it. The same was repeated with the left foot. The mother then got a tray on which the grandmother •Uaually nsed in its abbreviated form Qoma. 58 Field Columbian Museum — Anthropology, Vol. Y1. placed the sand, juniper branches, and yucca leaves, sweeping every- thing up very thoroughly. The heated stone was also placed on this tray. Hereupon the grandmother took the same broom and swept the fourth corn -meal line, which still remained upon the wall, into her left hand, throwing the corn-meal also into the tray. The meal on a joist was then scraped off. A live ember from the fireplace in the corner was finally placed on the tray, then Q6ma took the tray in her left arm, and the little pail of water, containing some more juniper sprigs, in her right hand, and carried these things to a "placenta pile" outside of the village. This pile is about one hundred yards north of the house. On this she threw the tray with its contents, pouring also the water on it. The little tin-pail she brought back with her. Upon her re- turn to the house the bowl with the suds was again brought forward, the baby taken out, and its head bathed by the grand- mother. The child was entirely nude, and did not cry at all. After the grandmother was through bathing the child's head, Q6ma took it and also washed its head. They held the child in their left hand, back downward. The suds was then poured into another bowl, and fresh water poured into this bowl, with which the head of the child was rinsed. The water was again poured into the other bowl, and fresh water taken, and the face of the child received another washing. Hereupon the little one was placed into the bowl, and the entire body bathed by Qdma. She then handed it to the grandmother, who wrapped it up in a blanket, which the mother had in the mean while warmed by the fire. The child at once went to sleep. See Fig. 6. A third woman came in, who was the sister of the father of the child. She also bathed the child's entire body, the child by this time having something to say about the matter. The three women who had come in by this time belonged to the Coyote clan, the clan of the father. When the third woman was through, the child was again wrapped Fig. 6. The baby sleeping during an interval between two baths. Feb., 1905. Oraibi Natal Customs — Voth. 59 up in the blanket and held by the grandmother, who rubbed its face and body with corn -meal.* The step-sister of the baby carried out the water. The child was here nursed by the mother. Another woman came in with a little water and also bathed the child. The mother, in the mean while, warmed a blanket, in which the child was placed again as soon as it was bathed, whereupon the mother re-assumed the nursing of the child. No one else coming in, the grandmother took the child in her left arm, picked up the two corn-ears with her right hand, waved them forward over the chest of the child, expressed the usual good wish, and gave the child a name. The same thing was repeated by the other three women in the sequence in which they hap- pened to be sitting. The first name given the child was "Little-Fox" (Sikdhtayhoya); the .second, "Gray-In-a-Line" (QSydwishtiwa); the third, "Beautiful- Brought" (Lomimakiwa), referring to a pretty fox skin which is im- agihed to have been brought by some one; the fourth, "Remembered" (Uuna), referring to the fact that the Coyote sometimes happens to think about some food that he has run across, or buried somewhere; the fifth, "Waving [Fire]" (Yoshjiuma), referring to the belief of the Hopis that the " Skeleton " goes round during the night, occasionally swinging or waving a spark of fire. The reason why this name refers to the Skeleton clan, though the name-giver properly belongs to the Coyote clan, is that these clans are related to each other. Another interval took place, in which the grandmother held the child, calling it by the name she had given it, and playing with it. By and by a sixth woman, an old grand- mother, came in. She is probably the oldest of the Coyote clan, and the members of that clan call her their C6a (old woman, ancestor, etc.). She gave it the name of "Juniper-Nodule" (Hdplo, from h6p6lo), referring probably to the berries, but sometimes also to nodules growing over places where branches or twigs have broken off. Finally a seventh woman bkthed it, and gave it the name Homihepn6ma.f She handed the child to the grandmother again, who rubbed its face with a little corn-meal, which, by the way, she did after each bathing. By this time all the women, except the grandmother, left. The step-sister of the little baby was grinding a handful of corn- meal, which she brought in and placed in a bowl, from which the grand- mother had been using corn-meal. At a quarter to six the mother and grandmother got ready for the •During the twenty days preceding, little girl babie* are sometimes rubbed with a Icind of clay called "baby ashes" (tipdshqotcro), which is said to be of a pinkish color. ♦ For further information on Hopi names, their meaning, etc., see " Hopi Proper Names," by H. K. Voth. Anth. Ser.. Vol. VI No. 3. 6o Field Columbian Museum — Anthropology, Vol. VI. morning offering to the sun. The grandmother already had the child on her back, and was ready to start, when another woman came in to bathe the child. She complained that she had not gotten awake in time. So the child was taken out of its wrappings and received an eighth bath. This woman was Lomanan-Kwusha's wife. She gave the child the name of "Well-Caught" (Lomavikta), referring to chasing and capturing a fox. The grandmother and the mother then again made ready for the morning offering, the grandmother taking the child on her back, the mother the two corn-ears, and both a little pinch of corn-meal. Fig. 7. Ottering sacred meal to tlie rising sun. Fig. 8. Grandmother carrying home food. They proceeded to the edge of the mesa, southeast of the village, where the main trail leaves the mesa. Here the mother took the blanket from the grandmother's back, and assisted the latter in taking the child in her arms. Holding the child in her right arm, the grandmother breathed a silent prayer on the meal which she held in her right hand. See Fig. 7. Rubbing a small quantity of it on and between the lips of the baby, she threw the rest towards the rising sun. She then sucked the meal from the child's lips, and spurted it towards the east, which she did four times in all. Hereupon she took the two ears of corn from the mother, extended them towards the east, and with a circular motion towards the left brought them to the baby's chest. This she did four times also. As she went through this performance, she repeated the different names which the child had received. Finally, she expressed a good wish for the child, Wb IB,, 1905. Oraibi Natal Customs — Voth. ^m whereupon she placed the baby on her back again, the mother takinjf the corn-ears, and both returned to the house. The mother, it seems, dispensed with going through the same rites, as is usually done on these occasions. While they attended to this performance, the father of the child prepared some suds, whereupon he also washed his head. A sumptuous morning meal followed, in which a nun)ber of the relatives of the fam- ilv participated. .\fter this morning meal the grandmother is usually given a con- derable quantity of food, principally piki, which she wraps up in a anket and takes home with her. • See Fig. 8.