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After the stone objects had been arranged on the meal picture, a line of meal was drawn along the floor, from the right pole of the ladder to the altar. This line was drawn with great care, particular pains being taken to make it as straight as possible. There was no singing while this occurred, thus differing from the ceremony performed in the other Hano kiva. Four small feathers were placed at intervals along the line of meal. These, in sequence, beginning with the one nearest the ladder, were sikyatci, yellow-bird; kwahu, eagle or hawk; koyoña, turkey; and pociwû. Pocine sprinkled pollen along this line or meal trail.

There was then emptied from a canvas bag upon the rectangular meal figures a heterogeneous collection of objects, among which may be mentioned a bundle of gaming reeds, the humerus of a turkey, a whistle made of a turkey bone, and a zigzag wooden framework such as is used by the Hopi to represent lightning.[39]

Back of the altar, leaning against the wall of the kiva, was set upright a wooden slat, notched on both edges and called tawa-saka, "sun-ladder." Miniature imitations (plate XX) of this are made in this kiva on the last day of the Tûñtai and deposited in a shrine near Sikyaowatcomo, the site of the early settlement of the Tewa. The poñya-saka or tawa-saka mentioned has not before been seen in any Hopi ceremony, and it may be characteristic of Tewa altars. A notched prayer-stick, called the rain-cloud ladder, is placed in the same shrine at this time. This is characteristic of the Tewa of Tusayan, but is not found in the Hopi pahos, with which I am familiar.[40]