The woman then makes an offering to the fire by throwing a few small handfuls of meal upon it, and as she sprinkles it she says in a subdued voice—
| Qojónli | cĭkóŋ |
| May it be delightful | my fire; |
| Qojónli | caltcíni | Ȼáltso yahóçe |
| May it be delightful | for my children; | may all be well; |
| Qojónli | cibeaçán | Ȼáltso yahóçe |
| May it be delightful | with my food and theirs; | may all be well; |
| Ȼáltso cĭnalgéya | yahóçe ȼolel‘ |
| All my possessions well | may they be made (that is, may they be made to increase); |
| Ȼáltso cĭl‘íŋ | yahóçe ȼolel‘ |
| All my flocks | well may they be made (to increase). |
When a hogán is built for a woman who has no husband, or if the husband is absent at the time, the wife performs all these ceremonies. In the absence of white cornmeal, yellow cornmeal is sometimes used, but never the çqaȼĭçíŋ ȼoçlĭ´j, the sacred blue pollen of certain flowers, which is reserved exclusively for the rites of the shaman.
By the time these forms have been observed night will have fallen. During the day, while the house building was in progress, the women were busily engaged in preparing food; all now gather inside the hogán, a blanket is suspended over the door frame, all the possessions of the family are bought in, sheepskins are spread on the floor, the fire is brightened and the men all squat around it. The women bring in food in earthen cooking pots and basins, and, having set them down among the men, they huddle together by themselves to enjoy the occasion as spectators. Every one helps himself from the pots by dipping in with his fingers, the meat is broken into pieces, and the bones are gnawed upon and sociably passed from hand to hand. When the feast is finished tobacco and corn husks are produced, cigarettes are made, everyone smokes, and convivial gossipy talk prevails. This continues for two or three hours, when the people who live near by get up their horses and ride home. Those from a long distance either find places to sleep in the hogán or wrap themselves in their blankets and sleep at the foot of a tree. This ceremony is known as the qoġán aiíla, a kind of salutation to the house.
But the qoġán bĭgĭ´n, the house devotions, have not yet been observed. Occasionally these take place as soon as the house is finished, but usually there is an interval of several days to permit the house builders to invite all their friends and to provide the necessary food for their entertainment. Although analogous to the Anglo-Saxon “house warming,” the qoġán bĭgĭ´n, besides being a merrymaking for the young people, has a much more solemn significance for the elders. If it be not observed soon after the house is built bad dreams will plague the dwellers therein, toothache (dreaded for mystic reasons) will torture them, and the evil influence from the north will cause them all kinds of bodily ill; the flocks will dwindle, ill luck will come, ghosts will haunt the place, and the house will become bátsĭç, tabooed.
A few days after the house is finished an arrangement is made with some shaman (qaçál‘i, devotional singer) to come and sing the ceremonial house songs. For this service he always receives a fee from those who engage him, perhaps a few sheep or their value, sometimes three or four horses or their equivalent, according to the circumstances of the house builders. The social gathering at the qoġán bĭgĭ´n is much the same as that of the qoġán aiíla, when the house is built, except that more people are usually invited to the former. They feast and smoke, interchange scandal, and talk of other topics of interest, for some hours. Presently the qaçál‘i seats himself under the main west timber so as to face the east, and the singing begins.