Each Katcina placed his helmet in one of two parallel lines arranged along the trail, and in front of the two lines he laid the spruce bough which he carried. In front of this pile of spruce boughs an ear of corn was placed in the trail not far from the helmets. All the Katcinas then marched around the line in a sinistral circuit, sprinkling sacred meal upon the masks, corn, and spruce boughs and throwing a pinch along the trail in advance of the ear of corn. The circuit around the line of helmets was sinistral, as in all Hopi ceremonials. Nine old men then formed a circle at the left of the corn and smoked, sitting in a squatting posture.[112] No one was allowed to go up the trail before this ceremony was completed, and one who attempted to do so was warned back. A short address of welcome was spoken by the priests to the leader of the Katcinas, and at sunset they put on their masks and marched to the plaza of Sitcomovi. They first danced on the southern, then on the eastern, and lastly on the western sides of the plaza, omitting the northern side. The priests sprinkled the Katcinas with sacred meal, observing the sinistral ceremonial circuit as they passed around the line. A small spruce tree, upon which nakwákwocis were tied, had been placed near the middle of the plaza. The Katcinas and Katcinamanas then adjourned to the kiva, where they unmasked, placing their helmets in a row and the spruce boughs in the middle of the kiva.[113] The two priests seated themselves on the uprise, one on each side of the ladder. On the following day the dance was continued from sunrise to sunset. In the afternoon there appeared the Tcúkuwympkiya, Muñ′we (Owl Katcina), two Tcósbüci, Pü′ükoñhoya (the Little War God), and a Navaho Katcina. ÁÑAKATCINA The celebration of the Áñakatcina at Hano, in the Nimán of 1892, gave me the following additional data to that already mentioned in the description[114] of the Áña of 1891. These are due in part to the variations in ceremonial customs, and are not regarded as essentials. The Hopi Áñakatcina was invited to Hano by Kálakwai, and its public presentation was identical with that of 1891 and that of the Zuñi Kókokci. The antics of the gluttons were very much more complicated. This I ascribe to two causes—the rarity with which Katcinas are celebrated in Hano, and the great need of rain at the time. One interesting but highly disgusting part of the show of these priests was the slaughter of a huge dog and the use of his entrails and blood in distinguishing one of their number as Másauwûh,[115] the Death god. The details of this may be had by consultation with the author.