Hani, the Piba-Tabo chief, acted the part of the pipe lighter, and, after all the priests had taken their positions around the three badges of the chiefs and the basket-tray containing the prayer-sticks mentioned above, lit two pipes, one of which he passed to Türnoa and the other to Hoñyi.
Eight songs were then sung, which Hani accompanied on a flute. During the first song Kwatcakwa arose, put some meal on a feather which he held horizontally, and made several passes over the sacred objects.
In the second song several rattles made of corn shells were used to beat time, and Kwatcakwa sprinkled the objects with sacred meal. During the third song Kotka asperged these objects with medicine liquid. During the sixth and eighth songs Momi, of the Toüa clan, arose, and stood before the three sacred badges of the chiefs, twirling the whizzer or bull-roarer, after which he repeated the same act on the roof of the kiva.
At the close of the songs all prayed in sequence, and the rites ended with a formal smoke. The prayer-sticks were given to Sikyabotima, of the Kükütc clan, who ran with them as a courier to the different shrines of the gods for which they had been made.
Wahikwinema, Children's Dance
Two days after the winter Flute ceremony just described, 15 boys and as many girls, each about 10 years old, performed a simple dance in the Walpi plaza. They were dressed and painted by their elders to represent katcinas, and men sang for them as they danced like their parents, beating time on a drum. At the close of this exhibition a small boy, one of their number, threw piñon nuts to the spectators from a bag he carried, which gives the dance the name it bears (we go throwing).
Mucaiasti, Buffalo Dance
On the night of January 15, 1900, a Buffalo dance was performed in the Moñ kiva by two men wearing Buffalo masks. Tacab and Woe katcinas were represented in the Wikwaliobi kiva, Malo katcina was represented in the Nacab kiva, and the bird personations, Kwahu, Monwû, and Añwuci, appeared in the Tcivato kiva, accompanied by many mudheads. This was apparently unconnected with the Sichumovi Pamürti or with the rites with which the Flute priests made prayer-sticks, which took place in Walpi on the same day.
In the Mucaiasti or Buffalo dance no altar is erected, but the men who take the part of the Mucaias taka deposit offerings in the Buffalo shrine at its close.
The participants in the Mucaiasti of 1900 were (1) the Buffalo youths, (2) the Buffalo maids, (3) the chorus.
