returned with a mask of Masauû, which he laid by the fireplace within the ring of priests. It looked like a giant skull, but closer examination showed it to be a great hollow gourd, with a large broken orifice and small holes for eyes and mouth. It was not decorated, and was destitute of feather adornment. In places around the broken part the edge appeared serrated. Through the broken opening the head of the man who wore the mask was thrust. At the same time that Momi brought the mask he brought also two old, almost black blankets, two ancient planting sticks, and two basket plaques in which were fragments of piki (paper-bread) and other objects.
Immediately after these objects had been laid on the floor, each of the chiefs puffed great whiffs of tobacco smoke on the mask, after which they prayed very fervently in sequence, beginning with Pautiwa. Songs then began, and as they sang Sakwistiwa took the mask in his hand and squirted over it from his mouth an unknown liquid which imparted a black color to the object. He then sprinkled on the face of the mask a quantity of micaceous iron (yayala) and laid it back on the floor.
Each of the painted men then in turn approached the mask and laid a stringed feather, called a nakwakwoci, in one of the basket trays. They then formed in line and danced to songs, shaking cow bells and rattles, making a great noise. Meanwhile one of the chiefs, in a voice almost inaudible, talked to the mask. So low was his tone that it would have been impossible for one to have understood this address, even if he were well versed in the Hopi language.
When the Maswiks had finished their songs, they filed out of the room and the two men who were to personate Masauû began their preparations. They tied agave (mobi) fiber about their legs and arms, slung the black blanket under one arm and tied it over the other shoulder; each took a planting stick and a basket tray. One of these men then slipped the gourd over his head, and thus costumed they left the room.
Meanwhile the Maswiks, seating themselves on top of the kiva, were awaiting the preparation of the two Masauûs, and when the latter were ready they filed into the Moñ kiva, where many male spectators had gathered to see the performance presently to be described.
These Masauû rites are performed in each kiva in rotation, beginning with the Moñ kiva. In each of these rooms a considerable number of male spectators had gathered to witness the rites, and the events which occurred in the different kivas were substantially identical. Having seated himself among the spectators in one of the kivas, the author witnessed the ceremony from beginning to end.
As the line of Maswiks came in, a pinch of sacred meal was thrown upon each by the kiva chief. A song then began, accompanied by the bells which the katcinas carried, and soon the personator of
