Dec. 1901. The Oraibi Powamu Ceremony — Voth. 89 



kiva (see PI. XXXVIII). But the most important variation is a sand 

 mosaic, as shown on PI. XLVII. This mosaic is made during the 

 day by various members of the society, under the general direction of 

 the Powamu chief. Other paraphernalia to be used in the evening 

 ceremony are also prepared, chief among which is the mask to be 

 worn by the Chowilawu Katcina and a peculiar object called the pota* 

 This consists of round discs, each of which is made of two sticks bent 

 into a semicircle and over which is stretched a piece of owa, a native 

 material resembling canvas. These discs are sewn together in the 

 middle in such a manner that they can be opened and closed like a 

 book, the segments or semicircles forming the leaves. Upon opening 

 the pota at different places, different drawings are represented which 

 cover the two pages presented (see PI. XLVIII). A strip of rabbit 

 skin is tied to each disc. 



Many nakwakwosis are also made during the day by different men 

 to be tied to the hair of the candidates during the ceremony. At about 

 three o'clock in the afternoon the chief Powamu priest erects a small 

 altar in the southwest corner of the deeper part of the kiva,"f just west 

 of the ladder. I This altar is figured and explained on PI. XLIX. 

 While this altar is being built and the mosaic finished, the man who 

 is to act as Chowilawu Katcina begins to get ready. Retiring to the 

 southeast corner of the kiva, he daubs his body with white kaolin with 

 the exception of the forearms, the lower part of the legs, the upper 

 lips, the forehead, a spot on the back and a spot just below the 

 sternum, all of which is painted black. He then puts on a new white 

 breech cloth, a kilt made of red horsehair, and an old green leather 

 belt. From the latter is suspended on the back of the man a grayish 

 fox skin {Idtay pokaat), the tail of which reaches to the ground. 

 Having finished, he takes his mask under his blanket and leaves the 

 kiva. (For a tihu of the Chowilawu see PI. L.) 



While these preparations are going on several women, § also 



* 



*This name is also given to the basket plaques or trays made in the villages of the second 

 mesa, those made in Oraibi being called yungiiapu. 



tin 1897 and 1901 QOmahoiniwa, who had succeeded his brother Siima, erected this altar on 

 the elevated portion of the kiva. 



X In nearly all the Hopi kivas the part south of the ladder, which comprises about one-third of 

 the entire floor space, is raised about one foot above the other part of the floor. In the latter or 

 deeper portion a banquette from twelve to fourteen inches high and equally witl'' runs along the 

 two sides and the north end. Near the south side is the fireplace. 



§ In almost all Hopi men's ceremonies certain women, and in all women's ceremonies a few 

 men, participate. In one Powamu ceremony one was the wife of the chief Soyal priest, the other the 

 wife of Lomaashniwa and the mother of the Katcina priest Massavestiwa. The relationship of the 

 others was not ascertained. PungQamOnsi (Honani clan), sister of the village chief and of the chief 

 Soyal priest, was also present in several years on this occasion. 



