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On the opening of the great ceremony called Powamû or "Bean-planting," which occurs in February in the modern Tusayan villages, there occurs a ceremony about a sand picture of the sun which is called Powalawû. The object of this rite is the fructification of all seeds known to the Hopi.
The three figures represent Hahaiwüqti, Hewüqti, and Natacka exactly as these supernatural beings are now personated at Walpi in the Powamû, as described and figured in a former memoir.
The spirit beings represented in these personations appear at certain times in the pueblo, dancing before spectators, receiving prayer for needed blessings, as rain and good crops." Powamu and Niman: The katchinas are supposed to come to the earth from the underworld in February and remain until July, when they say farewell.
Hence there are two specific times which dramatically celebrate the arrival and departure of the katchinas. The former of these times is called by the Hopi Powamu, and the latter Niman.
The fragment in question is of ancient ware, resembling the so-called orange type of pottery, and is apparently a part of the neck of a vase. The figure represents Wupamo, the Great-cloud katcina, and is marked like the doll of the same as it appears in the Powamû or February celebration at Walpi.
In February the Powamu, "bean sprouting," ceremony occurs, with very elaborate ritual signifying consecration of fields for planting. Various masks and symbolic costumes are used, and the children's initiation is accompanied with a ceremonial "flogging" really a switching by kachinas. Dr.
It usually consists of an ear of corn, wound with cotton twine, and having on its top feathers of different birds; to its sides are tied sundry pieces of shell, turquoise, and other objects. From this bowl, sacred water is asperged, and from a meal tray sacred meal is sprinkled on the altar during ceremonies. Powamu Altar. In the centre of the Powamu Altar is the framework.
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