After the effigy had been put in position and adorned in the manner described, both Pocine and his uncle again shelled ears of corn on the rectangles of meal,[33] to which were added squash, melon, and other seeds. These were regularly distributed, some being dropped along the back of the image.
A row of eagle feathers was now inserted along the back of the effigy, instead of in a ridge of sand as in the _Moñkiva_ altar. There were twelve of these feathers, and they were placed at equal intervals from the neck to the tail of the effigy. Puñsauwi then placed the three balls of clay, previously mentioned, back of the image, and in each of these balls he inserted two sticks, called _pahos_, similar to those used on the altar of the _Moñkiva_. These are ancient objects, being reputed to have descended from a remote past. One stick in each pair was called the male, the other the female, as is true of all double prayer-sticks used by the Hopi Indians. They are called _poñya-saka_, "altar-ladders," and imitations[34] of them in miniature are made and placed in shrines on the final day of the ceremony.
The insertion of the row of eagle-feathers along the back of the clay effigy of the serpent recalls an instructive reptilian figure on one of the bowls from Sikyatki.[35] In this ancient pictograph we find a row of triangles drawn along the medial line from the head to the tail of a lizard-like figure. The use of the triangle in ancient Pueblo pictography as a symbol of a wing-feather, has been pointed out in an article on the feather as a decorative design in ancient Hopi pottery.[36] The medial line of triangles, representing feathers, on the Sikyatki food-bowl, is paralleled in the Hano kiva by eagle-wing feathers inserted along the middle of the image of a snake.
A small vase was next placed just in advance of the effigy of the Great Snake, and into this vase Pocine poured water from an earthenware canteen, making a pass as he did so to the four Pueblo cardinal points--north, west, south, and east--in sinistral ceremonial circuit.[37] A stone arrow-point was then laid on the lozenge-shaped extremity of each lightning figure.
Pocine now scraped into the vase some powder from a soft white stone, saying, as he did so, that the process was called _sowiyauma_, "rabbits emerge,"[38] and that he wished he had stones of other colors, corresponding to the cardinal points, for the same purpose. After this was finished he emptied on the floor, from a cloth bag, a miscellaneous collection of botryoidal stones (many of which were waterworn), a few fetishes, and other objects, one of the most conspicuous among the latter being a large green stone. All were at first distributed on the meal picture without any special order, but later were given a definite arrangement.
