[22] He is intimately connected with the “flogging” ceremony, when children are “introduced” to the Katcinas (see Fifteenth Ann. Rep. Bur. Amer. Ethnol., pp. 283-284). The radiating crown of feathers and the two horns on the head, together with the symbol on the forehead, ally him with Calakotaka (male Calako) whose kinship with the Sun-bird is elsewhere referred to. Tunwup appears to be a local name of this worthy in Walpi kivas. [23] In the so-called “screen drama” of this ceremony, we have pictures of the Sun painted on disks. On the theory that Palülükonti is a fertilization ceremony, it would be explained as referring to corn, and the thrusting of the snake effigies through openings closed by Sun-disk symbols connected with this event. [24] In the same way that I have compared the Little War Gods and the Germ Maids of Katcina altars we might also compare the male and female figures of the flute altars which we know from variants. The same will be possible with the cultus hero and his female double of Lalakontu, Mamzrauti, etc. There is a striking morphological identity in many altars of different societies. [25] A quartz crystal is used to deflect the light of the sun into the medicine bowl in Niman Katcina. Journ. Amer. Ethnol. and Archæol., Vol. II, No. 1. [26] Similar projections at intervals a quadrant apart are common on symbols of the sun, and I have found them on ancient pottery from Homolobi. The arrow-headed appendages are not, as far as I know, found in any other instance of palæography. [27] Pikumi is a kind of hasty pudding, a favorite dish in ceremonial feasts. It is baked in small pits lined with corn husks, which have previously been heated by building fires within them. The coals are raked out, the mush put in, and a stone slab luted over the pit. Upon this a fire is maintained over night, and on the morning of the final day of a great ceremonial they are opened. The soft part is eaten immediately, but the mush which has caked to the corn husks is reground and made into other forms of food. The above-mentioned balls are made of the latter products. [28] Evidently this and the following acts are to bring the summer birds. [29] The Oraibi Powalawu, witnessed twice, took place Feb. 4, 1894, and Jan. 14, 1896. The chronology of the succeeding events in 1894 was as follows: Feb. 5-9, bean planting in all kivas. Feb. 13-21, nine active days of Powamu ceremony, q. v. The Powamu, according to my enumerations, includes not only the nine active days but also several preceding in which the beans are planted, beginning with Powalawu, and making a complete ceremony of 16 days. [30] These gifts for little girls were made in the Niman Powamu and Palülükonti at Walpi. They were fashioned in the form of Katcinas. (Int. Archiv für Ethnog., Band VII, 1894.)