F.wkei.] 454 rJ«n. 2, 
heads,^ and those of their children, and at earUest dawn a small 
party of TataukyamlX left their kiva and scattered meal in broad 
trails about the courts and on the kiva roofs. No prayers or 
songs -were heard in the kivas, and at the close of the day the 
chiefs packed up their tiponP and carried them home. 
At intervals throughout the day, however, the different 
societies paraded through the streets and courts giving much the 
same exhibitions and dressed in the same way as on previous days. 
They sang their songs to the women who, as on previous occa- 
sions, poured water over them, and frequent episodes recalling 
phallic survivals occurred. On this final day of the WuvmtcimM 
exhibition, the costumes were if anything more gaudy and the 
spectators of the public events more numerous. 
Deposit of Offerings. 
Six young men of the Aaltd in couples went in the morning 
to all the kivas and received feathered string offerings and paho 
which they deposited in the following shrines. One couple went 
to the fane of Talatumsi, another to Tawapa, and a third through 
the pueblos to the gap (Walla) and the shrine called Hopakpa- 
hoki. The routes of these couriers were clearly indicated and 
could be readily followed by a line of sacred meal <b-opped on 
the ground. 
» It is always customary before participating in elaborate ceremonials for the cele- 
brants to wash their hair, but on this day the custom was almost universal through- 
out the pueblo. The name tihiini. which is applied to this the culminating day is a 
contraction of a compound word meaning, we shall personate. Tihii is the word 
applied also to representations of divinities as carved images, dolls, and other 
similar objects. The name Pigumnove applies to the peculiar pudding or mush 
which is eaten on that day. This pudding is made for ceremonials and at no other 
times. Its mode of manufacture will be described in an article on " Food and food 
resources of the Tusayan Indians," which I have in preparation. 
2 Each chief keeps his tiponl (" mother") tied up in a bundle which hangs from the 
rafters of his house, and always carries it to the kiva when the ceremony begins. It 
is then placed on the altar, or forms an altar itself, for it is the most sacred of his 
possessions. When it is placed in position it is prescriptivcly placed on the junction 
of six radiating lines of sacred meal. When it is carried in processionals it lies over 
the left arm. When held upright it is placed upright in the palm of the left hand 
and grasped by the right. When it is laid on one side the ceremony is finished. It 
is held before tlie faces of novices in irfitiations. When unwrapped the occasion is 
one of ceremony. Each chief has a tiponl which is venerated for its antiquity, and 
is not sold or disposed of, although facsimiles are sometimes made. For the part 
which this object plays in the Tusayan ritual, see my articles on different Acre- 
monies, where it is repeatedly mentioned. 
