[58] The name given for this marking by Ahü′l is ómowûh moñwitûpeadta. It is an appeal to all the gods of the six regions to bless these Kivas and houses. [59] The performances with the clowns were not unlike others in which they appear. [60] The mound from which it was obtained is close to the base of the foothills eastward from Walpi, and all the sand for all the kivas was obtained from this particular mound. [61] During the festival the women clip the hair of their children. The hair is cut over the entire cranium of the little boys, but in the case of the girls a fringe is left around the base of the head, especially on each side, for the characteristic whorls worn by maidens. [62] The gap in the East mesa, known as Wala, whence the name of the pueblo of Walpi at the western end of the same height. [63] Woman’s blanket without decoration. [64] At the tip of the lowest tail feather on each side a nakwákwoci stained with cúta was hung. [65] Natácka carried a handsaw in the left hand. [66] Bandoleer. [67] Hahaíwüqti did not enter any of the houses, but merely went up the ladder two or three rungs and stood there just high enough to bring her helmet on a level with the first terrace. She then gave her shrill hoot, and when the women had brought out their children spoke to them in high falsetto. [68] A figure of Tuñwúpkachina with his pet (pókema) appears on the reredos of the altar of the Nimánkatcina. (See Journal of American Ethnology and Archæology, vol. II, No. 1.) The sprig which he is depicted as bearing in the hand was supposed to represent a cornstalk, but from the new observations of the personification of Tuñwup there is no doubt that a yucca whip was intended. [69] As I have already pointed out, the youth who dons the mask of a Katcina is believed to be for the time transformed into a deity (soul). [70] Moñ, chief; kohu, wood—a chieftain’s badge. [71] Eótoto (“Aiwótoto”), has been described in my account of the daybreak ceremonials of the Farewell Katcina (Journal of American Ethnology and Archæology, vol. II, No. 1). Hahaíwüqti has been figured and described in my article on Certain Personages who Appear in a Tusayan Ceremony (American Anthropologist, January, 1894). [72] A society comparable with the “Priesthood of the Bow” at Zuñi. This society is a priesthood apparently with much less power than that of the neighboring Cibolan pueblo, but its chief Pauwatíwa is powerful, and, it may be said, en passant, a most genial and highly valuable friend to have in ethnologic work at Walpi. [73] His fiddle was a notched stick which he scraped with a sheep scapula. [74] Kawaíkakatcinas. Kawaíka is a Hopi name for the Laguna people of Keresan stock. [75] See figure in Naácnaiya, Journal of American Folk-lore, July–September, 1892.