prayed, and each of the nine elders followed in succession. The ten youths did not pray, but each took his trumpet [gourd] and, stepping one stride into the pool, stooped over, and, placing the bulbous end to his mouth with the small orifice on the surface of the water, trumpeted three or four times. Each of the youths then dipped up a little water in his trumped and poured it into a vase.
"The effigy bearers then dipped the tip of the serpents' heads and the ends of the hawk-tail plumes in the pool, and the leader said a short prayer and started back up the trail."
Certainly the most remarkable of all the masked men who appeared that day were the two personations of a being called Tcanaû katcina. They wore circular masks with feathers projecting from the periphery and carried in their mouths realistic stuffed effigies of rattlesnakes, while over the eyes of the masks were fastened carved wooden effigies of lizards. Although these masks suggest the custom of the well-known Snake dance, not the Snake clan but the Pakab clan is said to have introduced this ceremony into the Walpi ferial calendar.
March 3 (Tihüni). On the day after the acts in the kivas there was a public dance of the Añya katcinas in the Walpi plaza. During this dance grinding stones were placed in the middle of the open space by the Snake rock, behind which two girls representing Añya katcina manas took their position, and a line of Añya katcinas extended the whole length of the plaza. The latter served as chorus, while the girls ground meal, as in a kiva performance the night before.
In this exhibition or dance there were also two men personating Hehea, whose actions were identical with those of the same personations in the kiva performance. They sat on the ground as the girls ground the meal and the chorus sang. The personators in this dance were from the chief kiva of Walpi, and the exhibition has the same meaning as that of the night before.
There also appeared in this public exhibition a masked personage called Hopak (Eastern) katcina, the signification of whose presence is unknown to the author.
Personations Appearing in Palülükoñti
The following personations appear in Palülükoñti:
Woe (Eagle). Appears in kiva drama.
Wupamau. Wanders through the pueblos accompanied by a mudhead, who lassoes whomever he meets.
Honau (Bear). Appears in kive drama.
Ahote. Wanders through the pueblo.
Citoto. Appears in public with other masked men.
Tcanaû. Appears with preceding.
Wukokoti. Appears with preceding.
Kwahu (Eagle). Appears in the kiva drama.
Püükoñ (War god). Appears in kiva drama.
