[70] Moñ, chief; kohu, wood—a chieftain’s badge.
[71] Eótoto (“Aiwótoto”), has been described in my account of the daybreak ceremonials of the Farewell Katcina (Journal of American Ethnology and Archæology, vol. II, No. 1). Hahaíwüqti has been figured and described in my article on Certain Personages who Appear in a Tusayan Ceremony (American Anthropologist, January, 1894).
[72] A society comparable with the “Priesthood of the Bow” at Zuñi. This society is a priesthood apparently with much less power than that of the neighboring Cibolan pueblo, but its chief Pauwatíwa is powerful, and, it may be said, en passant, a most genial and highly valuable friend to have in ethnologic work at Walpi.
[73] His fiddle was a notched stick which he scraped with a sheep scapula.
[74] Kawaíkakatcinas. Kawaíka is a Hopi name for the Laguna people of Keresan stock.
[75] See figure in Naácnaiya, Journal of American Folk-lore, July–September, 1892.
[76] The signification of the bundle of straw may be that here we have the symbolic broom of the purification ceremony, if I am right in my interpretation that the Powámú is a lustral ceremony. In Nubuatl ceremonial, Ochpanitzli, the mother, Toci, carries the broom, which is her symbol in this celebration, as shown in Seler's interpretation of the Humboldt manuscripts. In this connection the reader is referred to the facts mentioned elsewhere in this article that all the kivas are replastered in the course of the Powámú.
[77] Elision of the syllable ka in this and similar compounds is common.
[78] The symbolism of their masks and their dance is described in the Journal of American Ethnology and Archæology, vol. II, No. 1.
[79] See Nimánkatcina altar, called nananivo poñya, six-directions altar. The whole ceremony is an invocation to the six world-quarter deities.