482 ANNUAL REPORT SMITHSONIAN INSTITUTION, 1926 
The aim of the ceremony appears clear. Meal of all kinds of seed 
sprinkled on the Sun typifies fructification of all Hopi food plants. 
Water is poured on the meal as symbolic of the rains which the 
celebrants hope will increase their crops. 
The details of the nine days’ ceremonials of the Powamu at Oraibi 
need not be described here, but it may be well to indicate their 
general character.*® 
Beans were planted in boxes in all the kivas on the day after 
Powalawu (February 5, 1894) and were forced to germinate in the 
heated rooms, where they grew for 16 days. From February 138 
(the first day of the nine days’ ceremony) until the 17th, Siima, the 
chief, visited all these kivas, and when not so employed passed his 
time in one of the rooms fasting, or making prayer objects. 
I am indebted to Mr. Voth for my knowledge of the secret rites 
of the Powamu at Oraibi. They supplement that which I have 
published elsewhere on the Walpi representation, from which, how- 
ever, it differs very considerably. (See Fifteenth Ann. Rept., Bur. 
Amer. Ethnol.; also Amer. Anthrop., Vol. VII, No. 1, 1894, and 
Int. Archiv fiir Ethnog., Band VIII, 1895.) 
The Powamu altar was erected on February 17, and from that day 
until the ninth (February 21) daily songs of interesting character 
were sung about it. 
Many dolls, bows and arrows *® for children are likewise made in 
the kivas, and the chiefs prepared prayer emblems and other cere- 
monial objects. 
The culmination of Powamu, when we should expect the acme of 
the series of rites, occurred on the afternoon of the ninth day (Feb- 
ruary 21), when the sprouting beans were pulled up, and distributed 
with dolls and other presents, and when certain personages of super- 
natural character brought significant gifts to the priests. It is the 
last event to which I wish especially to call the reader’s attention. 
This episode, which seems to me to bring out clearly the aim of 
the Powamu ceremony, may be called the advent and departure of 
Hahaiwuqti *° followed by the Kototo and other supernaturals. The 
2*2'The Orvaibi Powalawu, witnessed twice, took place Feb. 4, 1894, and Jan. 14, 1896. 
The chronology of the succeeding events in 1894 was as follows: 
Feb. 5-9, bean planting in all kivas. 
Web. 18-21, nine active days of Powamu ceremony, q. v. The Powamu, according to 
my enumerations, includes not only the nine active days but also several preceding in 
which the beans are planted, beginning with Powalawu, and making a complete ceremony 
of 16 days. 
2 These gifts for little girls were made in the Niman Powamu and Paliiliikonti at Waip!. 
They were fashioned in the form of Katcinas. (Int. Archiv fiir Ethnog., Band VII, 1894.) 
On the eighth pahos were made for Hahaiwuqti and Eototo, who visit the kiva on the 
ninth day. The former personage appears to be known by different names in Oraibi and 
Walpi, but I believe the same personage is intended by both names. 
80 Wor a picture of Hahaiwuqti, see Amer. Anthrop., Vol. VII ,No. 1, 1894. For sym- 
bolism of Ectoto, see Int. Archiv fiir Ethnog., Band VIT, 1894. 
