When Eótoto entered the chamber he made on the floor with meal four symbols of the rain cloud, one in advance of the other, and each of the Cálakos squatted on one of these symbols. The chorus, remaining outside, continued their song for a few minutes, while the Wuwíyomos were singing. Those who had last entered the kiva then passed out in the same order, and as they did so were sprinkled with meal, and each of the four Wuwíyomos was handed a nakwákwoci. They then visited the other Walpi kivas, where no observations were made, but the same ceremonials were probably repeated. After this they went off to perform the same ceremonies in the kivas of other villages on the mesa.
At 11 oclock a group of 12 men and a boy from Hano, costumed but accompanied by an uncostumed fiddler,[73] visited all the kivas in succession. Their bodies were painted white and they had plumes in their hair, but were unmasked. Each wore a fox skin depending from the loins, was barefoot, and carried a gourd rattle in the right hand and a sprig of spruce in the left hand. Their visits were expected, but they personated no especial Katcina and after their departure, the men in the Móñkiva rehearsed a song.
February 3—No ceremonial took place throughout the day. The walls of the kivas were renovated by the girls with a wash of mud, and every kiva on the mesa was replastered in this way during the festival.
February 4—This day the manufacture of tíhus (dolls) went on in all the kivas, and there was a continuation of the replastering and decoration of the walls of these chambers.
At 9 oclock a dialogue similar to that above recorded on the 29th of January took place between Hahaíwüqti and the kiva chief. The former wished to go among the children, but was told that it was very dark and the children were asleep. She was finally prevailed on to wait until the morrow.
At 10 p. m. 20 unmasked persons,[74] men and women with flowing hair, from Sitcomovi visited all the Walpi kivas. Each of the male personators carried a narrow green tablet (pavaíyikaci),[75] fringed with long red hair and decorated with a symbol of the sun painted in colors. Each had a gourd rattle, and a stick about 2 feet long, to the end of which was attached half a gourd painted to represent a squash blossom, was held in the right hand. The 10 men personating women were not costumed. The leader carried a large Oraibi basket tray with a broad, brightly colored handle. In this was an effigy of a bird.
He set this tray on the floor near the fireplace, and after the chief of the kiva had sprinkled the visitors with meal a male and a female personator advanced from the western end of the kiva to the fireplace. The man picked up the basket on the butt end of his stick and presented it to the woman, who held it in both hands and danced a few moments, while all the others sang. She then laid the tray down and passed to the northern side of the chamber, the man retiring to the southern side. After the other couples had performed the same ceremony they left the kivas.
Immediately after their departure 28 personators from Hano entered. These consisted of male and female deities, the latter personated by men. The former passed to the southern, the latter to the northern side of the kiva. Each of the male personages wore a yucca fillet on his head and his legs were decorated with clay streaks; he wore white kilts and girdles, with dependent fox-skins. They also had tortoise rattles on the legs and carried a gourd rattle in the right hand. Their costume was as follows: They were without masks; the hair was loose and an imitation of a squash blossom was tied therein. The face was not colored, but on the right shoulder curving to the breast was daubed a mass of blue and green pigment. On the left shoulder and over the breast they were painted with yellow, and bright red streaks were drawn from the neck down the center of the breast and middle of the back. The upper part of the right arm was colored yellow, the left forearm green, the upper part of the left arm green. These colors were reversed on the right arm. The right leg also was yellow and the left leg was green with two contrasting bands below the knee. The hands, waist, and upper portion of the thighs were whitened. They likewise wore white kilts tied with girdles (wukokwéna and nanelkwéna). A gray fox-skin depended from the loins. Each had a tortoise shell rattle on the right leg and on the left leg generally a garter to which small sleigh-bells were attached. Their moccasins were blue or green. In his right hand each carried a blue or green painted rattle, and in the left a sprig or small branch of spruce. Those personating females neither wore fox-skins nor held anything in the left hand. The female personators carried in the left hand a bundle of straw held well up before the face. After they had been sprinkled with meal they began to sing, and the couple in the center on the west side joined hands, holding them above the head—the female with the palm turned up, the male with the palm down and fingers imbricated. They advanced close to the fireplace and then returned to their respective places. The personators executed this figure four times in sequence and then went out.
BUREAU OF ETHNOLOGY.
FIFTEENTH ANNUAL REPORT. PL. CVIII.