FEWKES] THE POWAMU CEREMONY 283 



FehriKiry 1 — Several tilins (dolls) were carved in the kivas, to be 

 distributed to tlie children as in the Nini:iukatcina. Tuinac and her 

 sons went around the puel)lo about half past 7 oidock, as on former 

 eveuinys. 



In the Tclvatokiva 14 men aiul a boy about 10 years of age, with 

 Pauwatiwa as chief, wliitened their faces, bound a tillet around their 

 foreheads, and made curious crescentic marks on their cheeks. They 

 afterward danced and sang. Sitcomovi priests, beginning at the ^Idii- 

 kiva, made formal visits to each kiva in Walpi. There were 12 of these 

 men and they were decorated like those of the Tcivatokiva. They sang 

 Siohi'imiskatcina songs, but wore no masks. They later visited the 

 Sitcomovi kivas. The Tcivatokiva people then put on their kilts, tied 

 on their turtle-shell rattles, took their juniper staffs and gourd rattles, 

 and, led by Pauwatiwa, went to the Alkiva, and later to all the other 

 kivas, where they danced and sang Pawik (duck) Katcina songs. Pau- 

 watiwa sprinkled meal on the Katcinas from Sitcomovi before they 

 began, and the chiefs of the other kivas did the same to those who 

 visited them before they opened their dance. 



Fchriuifi/ ;> — This afternoon 8 girls, assisted by the men, washed the 

 walls of the Mdnkiva with a thin mud made of valley sand. The fol- 

 lowing girls took part in this work: Kaiydnsi, Huniisi, Humita, Lenho 

 (a woman), Leunaisi, Tuvcwaisi, Uokwati, and Ilonka. The girls also 

 made mud designs, lightning symbols, and handprints on the rafters 

 of the room. 



Tunwi'ipkatcina' (personified by Takala) arrayed himself as follows: 

 He donned trousers made of cotton cloth and wrapped himself in a 

 blanket, under which he concealed all his paraphernalia. He received 

 two bunches of yucca with about twelve or fifteen leaves in each bunch, 

 and concealing them under his blanket hastened off' to the northeastern 

 end of the village. There he arrayed himself, and at 5 p. m. he returned, 

 running back and hooting as he came, until lie halted at the court, where 

 he kept trotting up and down, marking time. He wore a mudhead 

 helmet with a black band across the eyes, and parrakeet feathers on the 

 top of the head. Turkey-tail leathers were arranged radiating hori- 

 zontally from the crown to the back of the head. He wore also a 

 cotton shirt and a kilt girded with a white belt (wukokwena). He had 

 yellow clay on his legs and a tortoise-shell rattle below each knee. His 

 moccasins were painted black. A whip or bunch of yucca with the 

 butts in front was held in each hand. 



The children who were flogged were brought to Tunwup in the fol- 

 lowing way : The mother, sometimes accompanied by tlie father, led the 

 child to the court, and if it were a boy the godfather took him in charge. 

 He gave the lad an ear of corn, his tcotcnunwa, and a handful of prayer 

 meal, and led the frightened child close up to Tuiiwup. The godfather 



'A figure of Tiifiwiipkachina with liifl pet (p(ikema) appears on tlie reredos of the altar of the 

 Niminkatcina. (Sto Journal of Anifricau Ethnology and Archioology, Tol. ]l. No. 1.) The sprig 

 which he is depicted as bearing in the hand was supposed to represent a cornstalk, but from the 

 new observations of the personification of Tuiiwup there is no doubt that a yucca whip was intended. 



