Calako and his two wives appeared at the appointed time, and after many ceremonials gave to each of the initiated five grains of each of the different kinds of corn. The Hopi women had been instructed to place baskets woven of grass at the foot of the rock, and in these Calako's wives placed the seeds of squashes, melons, beans, and all the other vegetables which the Hopi have since possessed. Calako and his wives, after announcing that they would again return, took off their masks and garments, and laying them on the rock disappeared within it. Some time after this, when the initiated were assembled in the altar, the Great Plumed Snake appeared to them and said that Calako could not return unless one of them was brave enough to take the mask and garments down into the hole and give it to him. They were all afraid, but the oldest man of the Hopi took them down and was deputed to return and represent Calako. Shortly afterward Masauwuh stole the paraphernalia and with his two brothers masqueraded as Calako and his wives. This led the Hopi into great trouble, and they incurred the wrath of Muiyinwuh, who withered all their grain and corn. One of the Hopi finally discovered that the supposed Calako carried a cedar bough in his hand, when it should have been willow; then they knew it was Masauwuh who had been misleading them. The boy hero one day found Masauwuh asleep, and so regained possession of the mask, Muiyinwuh then withdrew his punishments and sent _Palulukon_ (The Plumed Snake) to tell the Hopi that Calako would never return to them, but that the boy hero should wear his mask and represent him, and his festival should be celebrated when they had a proper number of novices to be initiated. * * * * * The celebration occurs in the modern Hopi pueblos in the Powamu ceremony, where the representative of Calako flogs the children. Calako's picture is found on the Powamu altars of several of the villages of the Hopi.[16] [16] Dr. J. Walter Fewkes, Expedition to Arizona in 1895, 17th Annual Report of the Bureau of American Ethnology, Part 2, Washington, 1898. C has the sound of sh. IX TRADITIONS AND HISTORY When men grow old, they become, as if realizing their passing years, willing or even anxious to transfer to younger minds what they have learned. To the old men the historian of Hopi turns for information; the young men by the laws of growth live in the present. So when an old man dies there is a feeling of regret; especially when one as versed in the lore of his people as Masimptua departs, for who knows whether the pictures of his brain are impressed upon the minds of the new generation or whether they are lost forever?