FEWKES] WINTER FLUTE PKAYER-STICK-MAKING 29 



near a small opening in the floor representing the sacred region of 

 the room, the men personating Cipikne, Hakto, Caiastacana, and 

 Tcolawitze deposited their masks. 



In the house of the Patki clan there was what might be called a rude 

 altar. At one end of the room, on a space a few feet square, the 

 floor had been carefully sanded, and on the sand five rings were 

 drawn side bj' side with meal. Within each of these rings there was 

 a conventional symbol of a rain cloud. Bird worship predominates in 

 the cults of this clan, and in these rings of meal the masks of the bird 

 gods, Kwahu (Eagle), Kwayo (Hawk), and Macikwayo (Drab Hawk), 

 were placed. It may be remembered that the personators who wore 

 these masks were Walpi men, and that the Patki is a Walpi clan, as 

 distinguished from the Honani and Asa, which have Zufii affiliations. 



The house of the Kiikiitc clan, also distinctly Hopi, had, however, 

 a row of twentj' Tcakwaina masks hanging on the walls. These 

 were not worn by personators in the procession from Tawapa to 

 Sichumovi, but were prominent in the dances throughout the night. 



There were dances in Walpi and Hano kivas on the same night, at 

 the same hour, jjarticipated in by unmasked personages — Mucaias taka 

 (Buffalo youth), Tacab (Navaho), Woe," Malo, and others. A dance 

 representing all kinds of bii'ds was performed on the same night in the 

 Walpi Nacab kiva. 



Winter Flute Paholawu'' 



This is an abbreviated meeting of the Flute priests, occurring in 

 even years and lasting one day, during which a simple altar is made, 

 tiponis are put in position, and prayer-sticks are manufactured. There 

 is no public dance and there are usually no masked personages. The 

 Hopi artist has given no drawing of the Flute priest, but in the col- 

 lection there is a Len3'a or Flute kati-ina, which sometimes appears. 



In the winter Flute ceremonv there is no altar, but the tiponis or 

 sacred badges of the Flute chief, Tiirnoa, the Bear chief, Kotka. and 

 the speaker chief, Hoiiyi, are placed in line in a ridge of sand back of 

 the symbolic opening in the floor of the kiva called the sipapu. 



In 1900 the Flute chief made the following prayer-sticks: 



1. A double praj-er-stick or paho, flat on one side, an offering to 

 Cotokinunwu. 



•2. Eight ordinary green flute pahos. 



Hofiyi made the following: 



1. A double paho, flat on one side, with corn-husk packages of meal. 



2. Ordinary green flute pahos. 



The other men present made eacli two double green pahos as long 

 as the middle finger. 



a The chevron on the face of this being recalls the eagle and hawk symbolism. 

 '>The Snake chiefs meet in odd, the Flnte in even, yeare. There are some variations in all the 

 ceremonies of the calendar connected with the celebration of Flute or Snake dance. 



