On the 22d of December of that year most of the men of the villages prepared cotton strings, to the end of which they tied feathers and piñon needles. These were given away during the day to different persons, some receiving from one to two dozen, which they tied in their hair. When a maker of these feathered strings presented one to a friend, he said, as translated, “Tomorrow all the Katcinas to you grant your wishes,” holding his bundle vertically and moving it with a horizontal motion. At nightfall each man procured a willow wand from 3 to 4 feet long and looped upon it all the strings which he had received. He then carried his stick to the Móñkiva and placed it in the rafters, thus imparting to the ceiling the appearance of a bower of feathers and piñon needles. All the kivas were meeting places of the participants, but the Tátaukyamû met at the Móñkiva, where the principal festivities took place. Their chief wore a head-dress decorated with symbols of rain-clouds (plate CVIII), and carried a shield upon which was depicted the sun (plate CIV). The chief of a second society carried a shield upon which was drawn a star (plate CIV), and a third chief bore a shield with an antelope drawn upon it. The head-dress of the chief of the Aáwympkiya was adorned with glistening triplex horns, and on his shield was represented an unknown Katcina (plate CIV). The fifth society was Kwákwantû, or warrior, whose chief carried in his hand an effigy of the great snake (Pálülükoñûh) which was carved from the woody stalk of the agave (kwan), from which the society was named. He came from the Tcivato-kiva and on his shield was depicted a Kwákwantû in full costume. The sixth society was the Tatcü′kti or “knobbed heads;” their shield-bearer wore a head-dress like a coronet, while on his shield was drawn a black figure with lozenge-shape eyes. The shield of the chief of the seventh society was adorned with a picture of the Táwamoñwi or sun chief. After the societies had entered the kiva an invocation to the cardinal points was chanted, and the shield-bearers, in turn, standing over the sípapû, stamped on it. At a signal the society arranged itself into two irregular groups, one on the north, the other on the south side of the main floor. All then vehemently burst forth into a song, the shield-bearer making eccentric dashes among his associates, first to one side and then to the other. While the song lasted the shield-bearer continued these short, swift rushes, and the assembled groups crouched down and met his dashes by rising and driving him back to the sípapû. He madly oscillated from right to left, that is, from the north to the south side of the room, and swung his shield in rhythm, while those near him beat their feet in time. The shield was dashed from face to face, and the groups made many motions as if to seize it, but no one did more than to touch it with outstretched hands. The movements on both sides were highly suggestive of attack and defense.