On the eighth pahos were made for Hahaiwuqti and Eototo, who visit the kiva on the ninth day. The former personage appears to be known by different names in Oraibi and Walpi, but I believe the same personage is intended by both names. [31] For a picture of Hahaiwuqti, see Amer. Anthrop., Vol. VII, No. 1, 1894. For symbolism of Eototo, see Int. Archiv für Ethnog., Band VII, 1894. [32] In the shrine he put a paho, several nakwakwocis, and meal, after which he took a little honey in his mouth and spat to the four cardinal points. He gave a basket with a paho, sprouted beans, and other objects to Hahaiwuqti after he left him at the second meal figures. This method of tolling the gods is practiced in the march of the Flute priests from the spring to the pueblo. (Journ. Amer. Ethnol. and Archæol., Vol. II; in Lalakontu, and in Mamzrauti, op. cit.) The Katcinas are tolled along by meal deposited on the trail by the priests. A trail is closed by a line of meal at right angles to the same. [33] Those in one of the kivas received meal (prayers) and nakwakwocis (personal prayers). Hahaiwuqti gave them the basket she bore and the objects remaining in it, upon which at the close of the ceremony, all the priests smoked (prayed). [34] From the belts of Humis the priests took a sprig of spruce. This is only customary after the Humis Katcina dance. (Journ. Amer. Ethnol. and Archæol., Vol. II, No. 1.) The Humis (humita, corn) wear terraced (rain cloud) tablets on the mask. (Journ. Amer. Ethnol. and Archæol., Vol. II, No. 1.) [35] For symbolism of their masks and dress see Journ. Amer. Ethnol. and Archæol., Vol. II, No. 1; Int. Archiv für Ethnog., Band VII. Ana wears a long beard and is therefore called the bearded Katcina. Hehea has zigzag marks on the cheeks. The symbolism of Tacab varies considerably, but is readily recognized. [36] A Hopi prayer combines two elements of ceremony—prayer proper and sacrifice, the former spoken or not, the latter always expressed by symbols. As they are an agricultural people, their aboriginal wealth is an agricultural product, as corn. Their poverty of corn and the requirement of their ritual necessitated sacrifices of meal, a highly practical substitution. So likewise tobacco smoke is a sacrifice, the burning of rare herbs, or the pine needles in the “New Fire” ceremony. The act of sacrificing animals or human beings is not a part of their present ritual, but a knowledge of its efficacy exists. They have legends of human sacrifice on rare occasions in the past. The killing of an animal and smearing the body of the man representing Masawuh with its blood, at the time of Lieutenant Brett’s visit to Oraibi in 1891, is an instance of animal sacrifice. Several survivals of animal sacrifices in warrior ceremonies might be quoted from legends. [37] Eototo is believed to be a god of metamorphism, or growth, intimately associated with germination, a sacerdotal equivalent of Masawuh, as far as these functions are concerned.