Part 3 (2/2)

[22] The orientation of the Hano kivas is not far from that of the other East Mesa kivas, or about north 44 west.

[23] The chief kiva had a small stove, an innovation which was greatly appreciated by the writer.

[24] So named by the Hopi; the Tewa call him Tem[)e], At Hano almost everyone has a Hopi and a Tewa name.

[25] Son of Kutcve and Kotcampa of the _Kolon-towa_, or Corn clan; commonly called ”Esquash” by Americans.

[26] The corn-husk packet of meal seems to be wanting in Zunian, Keresan, and Tanoan prayer-sticks, but it is almost universally present in those of the Hopi. The Tanoan prayer-stick is called _o'dope_.

[27] A cephalic horn is an essential organ of the Great Snake, and is always represented in pictography and on graven or other images of this being. Note the similarity of his Tewa name to the Spanish word _abajo_, ”below.”

[28] This is the first time songs have been noted while an altar was being put in place.

[29] This was a four-stranded string of cotton, as long as the outstretched arm, measured from over the heart to the tip of the longest finger. It is supposed to be a roadway of blessings, and the trail of meal is the pathway along which, in their belief, the benign influences of the altar pa.s.s from it to the kiva entrance and to the pueblo.

[30] Pocine is a youth not far from seventeen years of age. His marriage ceremony was studied by the writer a week before the _Tuntai_.

[31] The triangle among the Hopi is almost as common a symbol of the rain-cloud as the semicircle. It is a very old symbol, and is frequently found with the same meaning in cliff-houses and in ancient pictography.

[32] It was found in studying the four lightning symbols on this Tewa altar that s.e.x is a.s.sociated with cardinal points as in the Walpi Antelope altar. The lightning of the north is male, that of the west female, the south male, and the east female. The same holds with many objects in Hopi altars; thus the stone objects, _tcamahia_, of the Antelope altar follow this rule. In the same way plants and herbs have s.e.x (not in the Linnean meaning), and are likewise a.s.sociated with the cardinal points.

[33] This sprinkling of corn seeds upon the meal picture of a Hopi altar is mentioned in an account of the Oraibi Flute ceremony. The evident purpose of this act is to vitalize the seeds by the accompanying rites about the altar.

[34] Called _omowuh-saka_, ”rain-cloud ladders.”

[35] _Smithsonian Report_, 1895, pl. lvii.

[36] _The American Anthropologist_, vol. XI, page 1.

[37] The Tewa, like the Hopi, recognize six ceremonial directions--north, west, south, east, above, and below. The sinistral circuit is one in which the center is on the left hand, while the dextral circuit has its center to the right. The older term, ”sunwise,” for the latter circuit, etymologically means one ceremonial circuit in the northern hemisphere and an opposite in the southern. On this and other accounts the author has ceased to use it in designating circuits.

[38] For the increase of rabbits.

[39] This zigzag framework had appended to one end a carved imitation of a snake's head, and as it represents the lightning this a.s.sociation was not incongruous. Similar frameworks are carried in the dance by a man impersonating Puukon, the War G.o.d, and at certain other times when lightning is symbolized.

[40] In asking why albino Hopi are found at the Middle Mesa and not on the East Mesa, it was unexpectedly learned that in some ceremonies a white prayer-stick is made at the former mesa, and that albinism was due to want of care by the father in making these offerings while his wife was pregnant. The author has never seen the white _paho_ of the Middle Mesa, and does not know when it is made nor its shape and use.

[41] All Hopi priests are very solicitous that sketches of the _Patki_ altar in the _Soyaluna_ should not be shown to Tewa men or women, and the Tewa men begged me to keep silent regarding their altars while conversing with the Walpi chiefs. There is a very strict taboo between the two peoples at the time of the Winter Solstice ceremony, which is more rigid than at other times.

[42] The _Tuwa_ (Sand) or _Kukutce_ (Lizard) clan lived at Pakatcomo with the _Patki_ people, according to their legends.

[43] _Journal of American Folk-lore_, 1892, pl. II, figs. 1-4. These _monkohus_ of the Kwakwantu society, representing horned snakes, should not be confounded with those carried by other societies, typical forms of which are shown in figures 5-8. In the article quoted it was not stated that the effigies with heads represent _Palulukons_.

The effigy on the ma.s.sive club borne by the chief of the Kwakwantu also represents the Great Snake.

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