FEWKEsl THE POWAMU CEREMONY 277 



upmi wliicli was a large cluster of feathers. A white kilt was worn as 

 a cape and the skiu of a gray fox huug from the girdle at his loins. 



At daylight Ahii'lktacina and Intiwa returned, passing the gap 

 (Wala) and halting at the pahoki (shrine') to deposit certain nakwtl- 

 kwocis and ])alios. Just as the sun rose the two visited a kiva in 

 Hano. Stooping down in front of it, Ahii'l drew a vertical mark with 

 meal on the inside of the front of the hatchway, on the side of the 

 entrance opposite the ladder. He turned to the sun and made six 

 silent inclinations, after which, standing erect, he bent his head back- 

 ward and began a low rumbling growl, and as he bent his head for- 

 ward, raised his voice to a high falsetto. The sound he emitted was 

 one long expiration, and continued as long as he had breath. This act 

 ho repeated four times and, turning toward the hatchway, made four 

 silent inclinations, emitting the same four characteristic exj)iratory 

 calls. The first two of these calls began with a low growl, the other 

 two were in the same high falsetto from beginning to end. 



The kiva chief and two or three other principal members, each car- 

 rying a handful of meal, then advanced, bearing short nakwakwoci 

 hotomiii, which they placed in his left hand while they muttered low, 

 reverent prayers. They received in return a few stems of the corn 

 and bean plants which Ahii'l carried. 



Ahii'l and Tntiwa next proceeded to the house of Tetapobi,^ who is 

 the only representative of the Bear clan in Hano. Here at the right- 

 hand side of the door Ahii'l pressed his hand full of meal against the 

 wall at about the h'eight of his chest and moved his hand upward.^ 

 He then, as at the kiva, turned around and faced the sun, holding his 

 staff vertically at arm's length with one end on the ground, and made 

 six silent inclinations and four calls. Turning then to the doorway he 

 made four inclinations and four calls. He then went to the house of 

 Nampiyo's mother, where the same ceremony was performed, and so on 

 to the houses of each man or woman of the pueblo who ow7is a tiponi 

 or other principal wimi (fetich). 



He repeated the same ceremony in houses in Sitcomovi and in Walpi, 

 where Intiwa left him. Ahii'l entered this pueblo by the north street 

 and passed through the passageway to the Monkiva. He proceeded to 

 the houses of Kwumawumsi, NasyiiQwewe, Samiwiki, and to all the 

 kivas and the houses of all the leading chiefs. 



After visiting all the kivas and appropriate houses mentioned above, 

 Ahii'l went to Kowawainovi (the ledge under Talatryuku) and depos- 



' With the coiled stone, which resembles the cast of some large fossil shell. I venture to suggest 

 that the reasou we find ])etrified wood in some shrines can be explained in the following manner: In 

 times long past trees were believed by the Hopi to have souls and these breath bodies were jiowerful 

 agents in obtaining blessings or answering prayers. The fossilized logs now put in shrines date back 

 to the times of which I speak, consequently they are efficacious in the i>rayers of the present people. 

 This is but the expression of an animistic belief in the souls of trees. 



2She has the Bear tijjoni and other fetiches. 



3 The name given for this marking by Ahii'l is omownh iiioiiwitdpeadta. It is an appeal to all the 

 gods of the sis regions to bless these kivas ajul houses. 



