THE POWAMU CEREMONY.* 



1. THE PERSONNEL. 



The ceremony herein described is celebrated under the direction 

 of the chief priest of the Powamu fraternity, who is assisted by the 

 Katcina chief. Until 1896 the Powamu chief was Siima, of the 

 Honani clan, then about eighty-iive years old. Upon his death in the 

 month of July of that year, his younger brother, Qomahoiniwa (see 

 PI. XXXIX), became his successor and has held that position ever 

 since. Repeated inquiry on my part at different sources elicited the 

 information that Siima himself had made this appointment and had 

 for some time previous given his brother special instruction regarding 

 the duties connected with the office. Qomahoiniwa is probably about 

 seventy years old, is also a member of the Honani clan and belongs 

 to various religious societies, such as the Snake, Drab Flute, and 

 Horn. He is considered one of the best informed men on the songs 

 of the Hopi. 



The part of the Katcina chief, who always c5operates with the 

 Powamu chief, was taken from 1894-1896, inclusive, by a compara- 

 tively young man named Moshohungwa, of the Parrot and Crow clan, 

 although the regular Katcina chief, Talangakyoma, was at that time 

 still living and performed his duties on other occasions where they 

 were less arduous. -The only reason for this, that I could learn, was 

 that Talangakyoma was old and infirm and could not stand the strain 

 of the nine-day ceremony. As I knew him to be of a feeble constitu- 

 tion, I am disposed to give credence to this information. When he 

 died in 1895, his nephew, Massavestiwa, of the Katcina clan (son of 

 his sister), was appointed Katcina chief. Siima protested against 

 this appointment and wished to retain Moshohungwa ; the principal 

 reason given by him was that Massavestiwa knew hardly any of the 

 songs, while Moshohungwa did and had otherwise had experience in 

 assisting in the ceremony. Siima's protest was overruled, however, 



*The name Powamu is derived from pa-watani, to put in order, in proper shape or condition, 

 as by this ceremony the fields and gardens are put in proper condition, symbolically, protected 

 against destructive forces (sand storms, ants, etc.), and in every way consecrated, as it were, for 

 the approaching planting season. 



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