Fewkes.] 438 [Jan. 2, 
Each chief made several cotton strinjrs to the end of which he 
tied pine needles and certain other prayer offerings which were 
not noted. 
The chief of the Kicakwantd (Anawita) made the following 
prayer emblems. 
Fom- feathered strings for a cloud charm altar. 
Six strings with pine^ needles attached, to be used as sacrifices 
to Masav.touli. 
Two Cakica (green) j^ci/t'O to be deposited possibly to a female 
complemental fire goddess. 
In singing the songs about the sand altar Anawita beat time 
with a keltsakwa and Masiumtiwa acted as asperger. The chief 
himself reflected the ray of sunlight into the medicine bowl,'^ as 
described in my account of the Ntman katcina. In all essentials 
there is an exact repetition of this ceremony in all the other 
kivas, and the details need not be redescribed, as I have already 
published complete notes in my account of Naaoiaiya. 
New Fire Makixg ix the Moxkiva.^ 
This ceremony took place at six p. ir., in the presence of all the 
members of the four societies. The rites opened with the arrival 
of the other fraternities in the monkiva where they joined the 
' These pine neetUe strings were ilropped iu the liames after the new fire had been 
kindled as described in my account of this part of the ceremony. If I am right that 
Anawita, when lie was hidden by the blanket, personified the fire god ( Alasauwuh ) 
it seems very appropriate that he should manufacture the fire god saoriflcfes. This 
genial Hopi is chief of the warriors, from which fact be would be naturally the one 
to represent the war god, Masauiruh, hut he belongs to the Water house i)eople. 
The totem of Nasyufiweve who made the offerings to Masauwith in the Antelope 
snake dance is a picture of Masauwiih, but he was not a chief in IFuwiltcimti (see 
The snake dance. Journ. Araer. eth. and arch., v. 4). 
2 It is of course to be expected that the charm liquid must be matje as a preliminary 
to all religious rites, and on that account this event is generally the very first which 
takes place. Once made it is not necessary to repeat the rite, and if the supply 
gives out or runs low there is no objection to adding more to it without special 
songs. This charm medicine is used not only for asperging taut also wherever 
liquid is needed, as in mixing paint or for other ceremonial purposes. Moreover 
each society prepared its own charm liquid. 
3 The making of the new fire is described in my article on the Naaouii ija ( \) . 1!)4, 
195) and with minor variations, which may be due to errors of observations, the two 
ceremonials are closely alike. The sacrifices of the pine needles were almost 
identical in the two, and there was a transmission of the new fire to the other kivas 
in both these ceremonies. 
