time the monsters would return for gifts, so the males were directed to hunt for meat and the women to prepare paper-bread and meal to give them.
Flogging the Children
The most important act on February 14 was the child flogging at Walpi and Hano. This is done by two Tuñwup katcinas, assisted by their mother, Tumas, in the presence of people of the town, and is briefly described under the heading Tuñwup.
Return of Other Katcinas
On the same day appear also Hahai wüqti and a number of other katcinas. Many masked men, singly or in pairs, wander about the pueblos, especially by night, during the preceding days. The theory of Powamû is that all the katcinas return, and one comes upon them unexpectedly in all the pueblos. Of many noticed besides those already mentioned, there were several called Wukokoti (big masks; plate {XXIII, Ahote (plate XXXVII), and Owanozrozro (plate XXVIII). They wander from place to place, accosting pedestrians or calling out at the kiva entrances to the inmates below.
Advent of Masauû
One of the most interesting ceremonials witness at Walpi in Powamû was performed on the evening of February 15. It was called the advent of Masauû, and is preliminary to one not seen by the writer, but described by some of the Hopis, which was later performed at or near planting time at Mastcomo, a mound on the trail from Walpi to the Middle mesa. As this rite is not of annual occurrence, and as it may not be witnessed again, it may be described in detail.
On entering the Tcivato kiva about 8 p.m., the author found several chiefs seated in a ring by the fireplace, engaged in a ceremonial smoke. Among these men were Anawita, Sakwistiwa, Winuta, Kanu, Momi, Pautiwa, Haya, Hoñyi, and Türnoa. All smoked for a long time, frequently exchanging terms of relationship.
There were in the room at the same time about twenty older men who were decorating their bodies with white pigment, drawing lines with this material along their legs and arms. They placed daubs of white on their cheeks and tied small yucca fibers in their hair. No masks were seen, but it was gathered from the conversation that some of these men were to personate katcinas, and some were to represent maids. They were called the Maswik katcinas (the Masauû-bringing katcinas) and later accompanied by the Masauûs as they went from kiva to kiva.
When these men had finished their bodily decorations, they formed a line near the walls of the room and sang a spirited song in cadence with their dance. As they sang Momi left the room, but soon
