FEWKES] THE PUBLIC FLUTE CEREMONY 999 
and anklets (see plate Lx). The natural inference is that the man 
wearing the sun emblem in such a conspicuous way personated the sun.* 
It will be observed that one of the figurines on the Flute altar (figure 44) 
is represented with a flute to its mouth. The whole ceremony commem- 
orates the advent of the Corn maids, called by the tutelary name of the 
society, the Flute maids, and just as the Sun is said to have drawn them 
to himself in ancient times, so now the descendants strive by the 
same method to tole the personators of the same maids into the pueblo. 
THE WARRIOR 
| 
.| A man clothed as a warrior, wearing a buckskin on his back and 
carrying a quiver of arrows over his shoulder, followed the proces- 
sion. He carried a bow in one hand and in the other a whizzer or 
bullroarer, which he twirled at intervals. The bundle which he bore 
is the clothing of certain of his fellow-priests which they have doffed 
and given him to carry to the mesa top. 
Most of the Flute priests had corn plants in their belts, and a few 
of them carried cornstalks in their hands. This accords with one of 
the main objects of the Flute ceremony—the growth of corn, the 
Hopi national food. 
MARCH FROM TOREVA TO THE PUEBLO 
After the two platoons had formed on the edge of Toreva the chief 
of the Cakwalefya sprinkled a line of sacred meal, across which he 
made three rain-cloud symbols and three parallel lines representing fall- 
ing rain. The Blue Flute boy and girls who stood at his side on 
the line facing the mesa (plate Lx1m) threw their offerings toward this 
fizure—the former, the small stick of wood; the latter, the annulet 
made of twisted flag leaves. The chief picked up these objects and 
set them on the rain-cloud signs which he had drawn, and the three 
children, followed by the platoon of priests, advanced to the sym- 
bols, the men singing, accompanied by the flutists. The children bent 
over, and, inserting the ends of their sticks into the loops, raised the 
offerings and held them extended, as the whole platoon marched for- 
ward to another set of rain-cloud meal-symbols which the chief had 
made some distance from the first. The platoon of Maciletya followed, 
conducting the same performance as the Cakwalenya. Thus along the 
trail from Toreva to the plaza the two platoons halted at intervals, 
repeating what has been described several times without variation, 
before they came to the pueblo. They halted three times and performed 
the same acts as they crossed the plaza until they stood before the 


1The symbolism of the sun disk is illustrated in a memoir on Tusayan Katcinas in the Fifteenth 
Annual Report of the Bureau of Ethnology. The emblem borne on the back of the Flute man, above 
mentioned, is identical with that described in the article cited, save that the latter is surrounded by 
radiating eagle feathers. 
