FEWKEs] THE POWAMU CEREMONY 285 



long since ceased their visits to nuiulvind and are merely imjiersonated 

 by men; but they ac(iuire that knowledge at the expense of a sound 

 flogging, such as I have just described. 



At 10 oclock six Tcii'tckiitii (clowns), accompanied by Piptuku, who 

 was dressed as an old woman and wore au old mask, passed about the 

 pueblo from one kiva to another. These six persons entered the Mon- 

 kiva, and Piptuku, after some urging, followed them. One of the 

 Tcii'tckiitii was sent out, and the other five in succession took a pinch 

 of ashes in the left hand from the flrei)lace, and poising it as if taking 

 aim at something through the hatch struck off the ashes with the right 

 hand. 



A few minutes later four Wuwiyomokatcinas wearing characteristic 

 masks appeared at the kiva hatch with turkey feathers radiating ver- 

 tically around the upper part. They carried monkohus' and au 

 undressed skin pouch. Their leader, Silanktiwa, was without costume, 

 and Calako, Kwatcakwa, and seven other unmasked persons followed. 

 Their faces and bodies were whitened, the hair hanging loose, and lind)S 

 bare. Tliey wore plumes of gaudy feathers on their heads, were arrayed 

 in white kilts, and held crooks in tlieir hands. A personage called 

 Eototo- preceded them, and Hahaiwiiqti, continually talking, fol- 

 lowed. The procession was closed by a warrior (Kalektaka),' who car- 

 ried a bundle of arrows in one hand and a bow and arrows in the other, 

 and frequently hooted. The uncostumed chorus, composed of about 

 twelve persons, accompanied by a drummer, followed in a cluster. 



When the leading VVuwiyomo came to the Monkiva he threw down 

 the hatchway a ball of moist meal, which struck the middle of the 

 floor. After this announcement he was clamorously invited by those 

 within the chamber to enter, which he did, followed by the others. 

 Each Wuwiyomo bore a bundle of deer scapuhe, which he clanked as 

 a rattle, and all were sprinkled with meal by Intiwa as they entered 

 the kiva. They afterward tiled to the western side of the room where 

 the plants were growing; they sang for about live minutes, all standing. 



When Eototo entered the chamber he made on the floor with meal 

 four symbols of the rain-cloud, one in advance of the other, and each 

 of the Ciilakos squatted on one of these symbols. The chorus, remain- 

 ing outside, continued their song for a few minutes, while the Wuwi- 

 yomos were singing. Those who had last entered the kiva then 

 passed out in the same order, and as they did so were sprinkled 

 with meal, and each of the four Wuwiyomos was handed a nakwa- 

 kwoci. They then visited tlie other Wali)i kivas, where no observations 



'Mon, <ibief ; kobn, wood— a chieftaiD's badge. 



'Eototo ("Aiwototo ") baa been described iu my account of the daybreak cereraoniala of the Fare- 

 well Katcina (.Tounial of AmericaD Ethnology aud Arcb;vology, vol. II. No. 1). Haliaiwiiqti has been 

 figured and described in my article on Certain Personages who Appear in a Tusayan Ceremony (Amer- 

 ican Anthropologist. January, 1894). 



'A society comparable with the "Priesthood of tiieBow" at Zuni. This society is a priesthood 

 apparently with much less power than that of the neighboring Cibolan pueblo, but its chief Pau- 

 watiwa is powerful, and, it may be said, en passant, a most genial and liigbly valuable friend to have 

 in ethnologic work at Walpi. 



