334 Field Columbian Museum — Anthropology, Vol. III. 



aspergill. All the rest have in their right hand a rattle, in their left a 

 bag with sacred meal and a netted gourd vessel, and one of the 

 straight sticks from the altar. (See PI. i8o.) 



We now again turn our attention to the Snake kiva, where we left 

 the men as they were beginning to get ready for the public performance 

 on the plaza. Their body decoration was as follows: The face, arms, 

 chest, back, a band above the knee and lower legs were daubed with 

 soot. Spots were then made with a mixture of a red ochre (ctita) and 

 common clay (this mixture being called "palatcka" red clay), on the 

 following places of the body: The forehead, chest, back, outside of 

 upper and lower arm (near the elbow), outside of upper and lower leg 

 (near the knee), both hands and the top of the head. Concerning these 

 spots, which have been repeatedly mentioned through the paper, T am 

 told that in former days, when the Hopis were still occasionally at war 

 with other tribes, the warriors who were to leave the village to meet 

 the enemy, would assemble by clan groups north of the village. Here 

 one of the older members of the Kokop (Burrowing Owl) clan pre- 

 pared a clay or paste of pulverized Pookongnayoo' (P6ok6ng-vomisis) 

 and water. The water was taken from a medicine bowl which also 

 contained fetishes of stone, shell, and bone. As the men, clan after 

 clan, filed by him, he would put just such marks on their bodies as the 

 Snakes put on to this day, in memory of those occasions. These 

 marks are called "huriitcakaci" (strong or hard body painting), 

 because they were said to make the flesh of the warrior tough and 

 proof against the arrows of the enemy. ^ Having finished their body 

 decoration, the Snakes put on their common kilts and their moccasins, 

 pick up their snake whips and bags with sacred meal and wait for a 

 signal from the Antelope klva that all is ready for the mutual perform- 

 ance. The Antelopes come out from the klva first. Lining up north 

 of the kiva, they stop for a few minutes, shaking their rattles, and 

 then proceed to the plaza, which is only seventy-five feet away. Here 

 they go around in a circle from right to left in front of the booth four 

 times (see PI. i8i), passing over the before-mentioned opening, 

 sprinkling a pinch of sacred meal on the plank, and vigorously stamp- 

 ing their right foot on it as they do so. Hereupon they line up in 



' Pdokong is the God of War and of protection in general. This stone is called Pookongnagoo, 

 because, the Hopi say, Pookong "vomits it up," and it often resembles in the natural state and in 

 larger quantities a petrified semi-liquid mass. A sample of this stone, which is also .<sed by Hopi 

 doctors as a medicine, may be seen in the Hopi collections of the Field Columbian Museum. 



'At the conclusion of the war ceremony in the SoyAl celebration in Or&ibi, one of the leaders 

 makes a mark on the chest and back of every participant, using a clay that has been prepared with 

 the water from the warrior's medicine bowl, and finally the men take a pinch of that clay, fill their 

 mouths with water, and proceed to their homes, where they make similar marks on the bodies of the 

 members of their families. (See The Ordibi-SoyAl Ceremony, by G. \. Dorsey and H. R. Voth, 



p. 25-) 



