Dec. 1901. The Oraibi Powamu Ceremony— Voth. 123 



ing a full Wowochim ceremony. It seems that on these occasions 

 the different kinds of Katcinas that roamed through the village on 

 the previous day, as described before, again appeared in the same 

 manner. The Pachawa manas, the same that were conducted from 

 the " Dog-house " to the village on the previous evening by the Pow- 

 amu priest, repaired to a place about a quarter of a mile south of the 

 village called Towanashabee,* where they and the Mongwi Katcinas 

 had gone the previous evening, and where they were dressed up in 

 the costume of the Katsinmana the same as on the night before, 

 only the hair was tied in a knot behind the head instead of in whorls. 

 (PI. LXXII, b.) Just who was with them could not be ascertained, 

 but it seems that, besides some old women belonging to the Honani 

 clan, the chief Powamu priest was one of them, at least conducted 

 them later on to another place, as will be described presently. 



Some time in the afternoon the Powamu priest sent some one to 

 the village to tell the Katcinas to drive the people into their houses 

 and keep them there, to notify the men to cut the beans in the kivas, 

 to dig holes near the kivas and bury in them the sand in which the 

 beans were grown and to take the beans to Kuwawaimavee, another 

 place about a quarter of a mile south of the village. Hereupon the 

 Haaa Katcina at once ascended to the roof of the house from which 

 all sacred ceremonies are announced, swung and twirled his bow and 

 quiver and shouted. Just what no one could tell me. Most of my 

 informants say he simply shouted. It seems to have been a signal to 

 the other Katcinas in the village because they at once dispersed, scat- 

 tered through the village, urged the people to go into their houses 

 and then watched the doors that no one should leave a house. In the 

 kivas the men now cut the beans that had not been cut in the morn- 

 ing for the feast, tied them in small bunches to short sticks and 

 fastened these to a framework or "tree" of sticks and dry grass ; 

 with them were tied pine saplings and bunches of awatsi and nyi, two 

 common herbs. These were then placed into large trays and taken to 

 Kuwawaimavee, where those who were to take part in the procession 

 were assembling. The earth in which the beans had been grown was 

 dumped into the holes made for that purpose and then covered up. 

 As soon as all the beans had been taken to the aforementioned place 

 the people were allowed to leave their houses and to go to Kuwawai- 



♦Towanashabee is a place about three miles south of Oraibi, where the Honani people are 

 said to have lived a while after coming from Ki shiwuu and before having been admitted to the 

 village. It is a peculiar custom, however, that distant places, sacred to the Hopi, have duplicates, 

 as it were, near the village. Thus, there is a Ki shiwuu, Homolovi (ancient village near VVinslow), 

 Nuwatikiovi (San Francisco Mountains) and Towanashabee, close to Oraibi, because, the Oraibis 

 say, it is too far to always go to those distant places to deposit prayer offerings, etc. 



