PL. VII. Various Ceremonial Objects. 



A. Hurunkwa, The object is supposed to represent the makwdnpi (asper- 

 gill), but unfortunately in preparing the photograph, a wrong object was selected, 

 so the picture on the plate is really a hurunkwa, or head-dress, but the only ap- 

 parent difference between this and the aspergill would be, that the latter has only 

 a few feathers. 



B. Totoqpi (bone whistle). This object is used by the chief priestess when 

 she gets the water for the ceremony from the spring. It is made of a bone of the 

 eagle's wing, a little wax being placed into the opening in the middle of the bone, 

 which produces the sound. These whistles are used in almost all extended Hopi 

 ceremonies. 



C. M6ngwikuru ( chief's jug ). A netted gourd vessel. In this vessel the 

 chief priestess gets the water from the spring for the ceremonies; in fact, vessels 

 like this are used for a similar purpose in nearly all Hopi kiva ceremonies. The 

 object attached to the vessel is an eagle feather; a tiny ear of corn, which is also 

 often attached to these vessels, is not shown in the plate. 



D. Ndhripi ( self scratcher ). This object, which is more fully described in 

 the text of the paper, is being used by the novices during the first four days of the 

 ceremony for scratching the head, it being forbidden to use the finger-nail for that 

 uprpose. 



E. Nakwdkwasi (prayer feather). The feather is taken from an eagle. 

 Very many of these prayer offerings are made in connection with nearly all Hopi 

 ceremonies, feathers of different birds being used for the purpose. 



F. Piihu (road). This feather offering is called a road or path, because it 

 is usually placed in a path, or when such is not the case, it represents or points out 

 a road or path, from which it is often called puhtavi (road leaver or road marker). 

 It is generally made of an eagle breath feather. This prayer offering is also pre- 

 pared in almost all Hopi extended ceremonies. 



