[30] These gifts for little girls were made in the Niman Powamu and Palülükonti at Walpi. They were fashioned in the form of Katcinas. (Int. Archiv für Ethnog., Band VII, 1894.)
On the eighth pahos were made for Hahaiwuqti and Eototo, who visit the kiva on the ninth day. The former personage appears to be known by different names in Oraibi and Walpi, but I believe the same personage is intended by both names.
[31] For a picture of Hahaiwuqti, see Amer. Anthrop., Vol. VII, No. 1, 1894. For symbolism of Eototo, see Int. Archiv für Ethnog., Band VII, 1894.
[32] In the shrine he put a paho, several nakwakwocis, and meal, after which he took a little honey in his mouth and spat to the four cardinal points. He gave a basket with a paho, sprouted beans, and other objects to Hahaiwuqti after he left him at the second meal figures.
This method of tolling the gods is practiced in the march of the Flute priests from the spring to the pueblo. (Journ. Amer. Ethnol. and Archæol., Vol. II; in Lalakontu, and in Mamzrauti, op. cit.)
The Katcinas are tolled along by meal deposited on the trail by the priests. A trail is closed by a line of meal at right angles to the same.
[33] Those in one of the kivas received meal (prayers) and nakwakwocis (personal prayers). Hahaiwuqti gave them the basket she bore and the objects remaining in it, upon which at the close of the ceremony, all the priests smoked (prayed).
[34] From the belts of Humis the priests took a sprig of spruce. This is only customary after the Humis Katcina dance. (Journ. Amer. Ethnol. and Archæol., Vol. II, No. 1.)
The Humis (humita, corn) wear terraced (rain cloud) tablets on the mask. (Journ. Amer. Ethnol. and Archæol., Vol. II, No. 1.)
[35] For symbolism of their masks and dress see Journ. Amer. Ethnol. and Archæol., Vol. II, No. 1; Int. Archiv für Ethnog., Band VII. Ana wears a long beard and is therefore called the bearded Katcina. Hehea has zigzag marks on the cheeks. The symbolism of Tacab varies considerably, but is readily recognized.