HOPI KATCINA ALTARS—FEWKES A883 
main events of this episode were as follows: The man who personi- 
fied the “Old Woman” (Hahaiwuqti) having masked and other- 
wise arrayed himself at a shrine * outside the pueblo, began to howl 
vigorously. Siima the chief of Powamu, made offerings at this 
shrine and drew on the ground, with sacred meal, several figures of 
rain clouds about 20 yards nearer the village. Hahaiwuqti, as if 
tolled along by this mystic sign, moved to it and again began to 
howl. Siima made another set of rain cloud figures, again about 
20 yards nearer the village, and the howling Hahaiwuqti advanced 
to the second meal figures. Halting thus at intervals, and howling 
as she went, the “ Old Woman” at last stood in the public plaza 
of Oraibi, and in answer to her cries people came to her, sprinkled 
her with pinches of meal and took objects from the basket she 
bore. 
She then sought the entrance to the kiva in which the priests 
were engaged in ceremonial smoking and singing. She stood like 
a statue at the hatch, howling as if to announce her coming to the 
priests within the room below. They soon responded, and came out 
of the kiva headed by Siima with a bowl of medicine and an asper- 
gill, followed by a second priest with a reed cigarette and a coal of 
fire, and others with bags of sacred meal. Hahaiwugqti was asperged, 
smoked upon and sprinkled with meal, and presented with a paho ac- 
companied with a prayer, after which the priests returned to their 
room and the “Old Woman” went away to the west. A few 
minutes later men disguised as Kototo and Ahul approached the 
kiva hatch near which some unknown Katcina had made in meal on 
the ground a cross and rain cloud. Eototo rubbed meal on each of 
the four sides of the kiva hatchway*? and poured water into the 
kiva entrance from the sides, as I have described in my accounts of | 
the Walpi and Cipaulovi Niman Katcina. Ahul followed his ex. 
ample, whereupon the priests again emerged: from the kiva anc 
treated these two visitors in the same way they had used Hahai- 
wuqti. They received corn in return, after, which the visitor: 
retired, following the “ Old Woman.” 
After their departure, two “mudheads” (Koyimse) and three 
Katcinas, two men wearing Humis, Jemes, Katcina masks and one 
{In the shrine he put a paho, several nakwakwocis, and meal, after which he took «x 
little honey in his mouth and spat to the four cardinal points. He gave a basket with « 
paho, sprouted beans, and other objects to Hahaiwugqti after he left him at the second 
meal figures, 
This method of tolling the gods is practiced in the march of the Flute priests from the 
-spring to the pueblo. (Journ. Amer. Ethnol. and Archzol., Vol. II; in Lalakontu, and in 
Mamzrauti, op. cit.) 
The Katcinas are tolled along by meal deposited on the trail by the priests. A trail is 
closed by a line of meal at right angles to the same. 
* Those in one of the kivas received meal (prayers) and nakwakwocis (personal prayers). 
Hahaiwugqti gave them the basket she bore and the objects remaining in it, upon which, 
at the close of the ceremony, all the priests smoked (prayed). 
