36 HOPI KATCINAS [kth. 



time tho monsters would return for gifts, so the males were direeted to 

 hunt for meat and the women to prepare paper-bread and meal to give 

 them. 



FLOGGING THE CHILDREN 



The most important act on February- li was the child flogging at 

 Walpi and Hano. This is done by two Tuiiwup katcinas, assisted 

 by their mother, Tumas, in the presence of people of the town, and 

 is briefly described under the heading Tufiwup. 



RETURN OF OTHER KATCINAS 



On the same day appear also Hahai wiiqti and a number of othei* 

 katcinas. Many masked men, singly or in pairs, wander about the 

 pueblos, especially by night, during the preceding days. The theory 

 of Powamu is that all the katcinas return, and one comes upon 

 them unexpectedly in all the pueblos. Of many noticed besides those 

 already mentioned, there were several called Wukokoti (big masks; 

 plate xxiii), Ahote (plate xxxvii), and Owanozrozro (plate xxaiii). 

 They wander from place to place, accosting pedestrians or calling out 

 at the kiva entrances to the inmates below. 



ADVENT OF MASAUt} 



One of the most interesting ceremonials witnessed at Walpi in 

 Powann'i was performed on the evening of February 15. It was 

 called the advent of Masauu, and is preliminary to one not seen bj' the 

 writer, but described by some of the Hopis, which was later performed 

 at or near planting time at Mastcomo, a mound on the trail from 

 Walpi to the Middle mesa. As this rite is not of annual occurrence, 

 and as it may not be witnessed again, it may be described in detail. 



On entering the Tcivato kiva about S p. m., the author found several 

 chiefs seated in a ring by the flreplace, engaged in a ceremonial smoke. 

 Among these men were Anawita, Sakwistiwa, Winuta, Kanu, Momi, 

 Pautiwa, Haya, Hofija, and Tiirnoa. All smoked for a long time, 

 frequently exchanging terms of relationshiji. 



There were in the room at the same time about twenty other men who 

 were decorating their bodies with white pigment, drawing lines with 

 this material along their legs and arms. They placed daubs of white 

 on their cheeks and tied small j'ucca fibers in their hair. No masks 

 were seen, but it was gathered from the conversation that some of 

 these men were to personate katcinas, and some were to represent maids. 

 They were called the Maswik katcinas (the Masauu-bringing katcinas) 

 and later accompanied the Masauus as they went from kiva to kiva. 



When these men had finished their bodily decorations, they formed 

 a line near the Avails of the room and sang a spirited song in cadence 

 with their dance. As thej' sang Momi left the room, but soon 



