Some of the differences between the _Powamû_ at Walpi and the other Hopi pueblos are due to the introduction of masked personifications at Walpi which are absent elsewhere. This may be explained as follows: Near Walpi there are two other pueblos—one Tanoan, the other peopled by descendants of Tanoan clans, neither of which has exerted an influence on the other pueblos. These Tanoan colonists have brought their own _katcinas_ to the East Mesa of Tusayan, and while they possess no altar of this cult they contribute their distinctive _katcinas_ to the Walpi _Powamû_. In the January ceremony they do the same, and while the Walpi priests are celebrating in that month a true Hopi Flute or Snake rite, Hano and Sitcomovi contribute masked _katcinas_ which complicate the ceremony.[32] Hence the _Powamû_ rites at Walpi became more complicated than those performed elsewhere at the same time, because of the proximity of two pueblos in which there are variations in the _katcina_ cult that are peculiar to them; and as it is probable that the _katcina_ rites in other pueblos have not been affected by _Ása_ and Hano clans, we should expect to find in them a less complex presentation of the rites of the _katcina_ cult. This is also in accordance with tradition, for the _Honani_ clans, which introduced the _katcina_ cult from Kicuba, went first to Oraibi, from which pueblo the cult was distributed to the other pueblos. The Walpi _katcina_ altar is simple as compared with that at Oraibi; it has no figurines because it is derivative, and the same fact may explain why Walpi has but one _Powamû_ altar while Oraibi has several. The Walpi _katcina_ altar is simpler than that of Oraibi,[33] because derivative, but the _katcina_ personations in this pueblo are more numerous and varied because the _Ása_ and other Tanoan clans have contributed many new forms. If we separate from the Walpi _Powamû_ the elements introduced by _Ása_ and Hano clans, we find in it the same personages as in the Oraibi celebration—_Ahole_, a Sun-god who flogs the children; the _katcina_ cultus hero; _Hahaiwuqti_, the old woman, and _Eototo_. The last mentioned, a cultus hero of the _Kokop_ people and a tutelary god of Sikyatki,[34] was an early addition to the Walpi ritual before the _Powamû_ was celebrated. He was historically the first _katcina_ to come to the pueblo, as he now leads the procession of masked priests in their dramatization of their advent and exit. Under the name _Masauuh_ he invaded the Snake rites, and as _Eototo_ he became a masked personage in the _Powamû_ and the _Nimán_ when these ceremonies were added to the Walpi ritual. _Conclusions_ 1. There survives in the Hopi ritual a worship of horned beings called _Alósakas_, which once existed at the now ruined pueblo of Awatobi. 2. The purpose of the rites performed in this cult is to cause seeds, especially corn, to germinate and grow, and to bring rain to water the farms.