[76] The signification of the bundle of straw may be that here we have the symbolic broom of the purification ceremony, if I am right in my interpretation that the Powámú is a lustral ceremony. In Nubuatl ceremonial, Ochpanitzli, the mother, Toci, carries the broom, which is her symbol in this celebration, as shown in Seler's interpretation of the Humboldt manuscripts. In this connection the reader is referred to the facts mentioned elsewhere in this article that all the kivas are replastered in the course of the Powámú. [77] Elision of the syllable ka in this and similar compounds is common. [78] The symbolism of their masks and their dance is described in the Journal of American Ethnology and Archæology, vol. II, No. 1. [79] See Nimánkatcina altar, called nananivo poñya, six-directions altar. The whole ceremony is an invocation to the six world-quarter deities. [80] It is generally the custom to anoint the feet, hands, etc, with honey when a person is sent out with offerings to shrines. (See “Snake dance,” Journal of American Ethnology and Archæology, vol. IV.) [81] See cloud-charm altar in other ceremonials. It is redundant in this place to repeat these accounts, as the variations are not important. (See Journal of American Ethnology and Archæology, vol. II, No. 1.) The Powámú altars are the same as the Niman, q. v. [82] As the number of these personages was large in this presentation, this summary mention of their names may be of interest. [83] Journal of American Folk-lore, October-December, 1893. [84] It will thus be seen that the details of this ceremony vary in different years, but the variation depends simply on the kiva presenting it. It is commonly said that the original wími of the Pálülükoñti (Great Plumed Snake) were brought to Tusayan by the Water people from the far south. Other observations support that statement. [85] To these must be added the constant accompanying priests in all ceremonials, who are unmasked and do not personate supernatural beings. [86] Journal of American Ethnology and Archæology, vol. II, No. 1. [87] Ibid. The following abbreviated Katcinas have been described and figured: (1) Humískatcina, Corn Flower; (2) Áñakatcina, Long Beard; (3) Coyóhimkatcina, All; (4) Hehéakatcina; (5) Siokatcina, Zuñi; (6) Málokatcina. The symbolic characters of the different Katcinas are best shown in my article on “Dolls of the Tusayan Indians.” The Nimánkatcina is likewise outlined in the Journal of American Ethnology and Archæology, op. cit., and some of these abbreviated Katcinas are accompaniments of the Nimán.