Annual report of the Bureau of Ethnology to the Secretary of the Smithsonian Institution . thers bound by a buckskin string. For the con-tents of the more elaborate forms, see my description of the Lalakonti liponi (called bundles ofp^hos). Piihos or prayer-sticks are prayer-bearers of ditferent forms conceived to be male and female whendouble. Their conuiion form is figured in my memoir on the Snake Ceremonials at Walpi; Eth. and Arch., vol. iv. p. 27. Prescribed forms vary with ditlerent deities. 262 TUSAYAN KATCINAS [ETH. ANN. 15 The following are the important nine days ceremonies
Annual report of the Bureau of Ethnology to the Secretary of the Smithsonian Institution . thers bound by a buckskin string. For the con-tents of the more elaborate forms, see my description of the Lalakonti liponi (called bundles ofp^hos). Piihos or prayer-sticks are prayer-bearers of ditferent forms conceived to be male and female whendouble. Their conuiion form is figured in my memoir on the Snake Ceremonials at Walpi; Eth. and Arch., vol. iv. p. 27. Prescribed forms vary with ditlerent deities. 262 TUSAYAN KATCINAS [ETH. ANN. 15 The following are the important nine days ceremonies:1. The Antelope-Snake celebration, alternating biennially with theLelenti or Flute observance. 2. The Lalakonti. This ceremony lasts nine days and as manynights, and is celebrated by women. The details of the celebration atWalpi in 1891, together with the altars, fetiches, and the like havealready been published. It has some likenesses with the Mam-zrauti, which follows it in sequence. Tliere are four priestesses, thechief of whom is Kotcniimsi. Three tiponis were laid on the altar in. Fig. 39—Tablet of the PalabiltninaDa mask. the celebration of 1891, although it is customary for each society to havebut one tiponi, which, with the other parapliernalia, is in the keeping ofthe chief priest. 3. The Mamzraiiti. This ceremonial has likewise been described.*In some celebrations of this festival girls ai)pear with tablets on theirheads personifying maids called Palahikomanas. In 1891 these per-sonages were representeil by pictures^ of the same on slabs carried inthe hands of girls. In this way the variations of their celebrations indiflereut years may be exjjlained; sometimes women are dressed toimpersonate the Palahikomanas, at others only pictures of the sameare carried. 1 The American Anthropologist, Washington. Ajiril, 1892.•-Ibid., July, 1892. ^Erroneously identilii-d Ciilako in my descriptimi and plates of the presentation of the Mam-zraiiti in 1891. BUREAU OF ETHNOLO
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