[1] These studies were made under the auspices of the Bureau of
American Ethnology.
[2] The author has been told that they were deposited among the
foothills of the coffin-shaped mesa southwest of Awatobi.
[3] See _Fifteenth Annual Report of the Bureau of American Ethnology_,
plate CX.
[4] The mountain sheep or mountain “goat” was formerly abundant in the
mountains which form the watershed between Gila and Little Colorado
rivers, and Castañeda speaks of seeing and following them after
leaving Chichilticalli, probably in the White mountains. This animal
was no doubt well known to the clans who lived in the southern parts
of Arizona, before they migrated northward, and worship of it was the
original form of the _Alósaka_ cult.
[5] They also founded the pueblo of Tcukubi, the ruins of which are
still to be seen on the Middle Mesa.
[6] The two societies called the _Tataukyamû_ and _Wüwütcimtû_
are termed phallic because they wear on their breasts, arms, and
legs, figures of human phalli, and carry in their hands realistic
representations of the external female organ of generation cut out
of wood or watermelon rind. The former society was introduced from
Awatobi by Tapolo, the chief of the Tobacco clan; the latter by the
Squash clans, now extinct in Walpi. Both these clans originally came
from the banks of Little Colorado river near Winslow; the Tobacco
from Cakwabaiyaki, now in ruins at the mouth of Chevlon Fork. See
_Smithsonian Report_ for 1896.
[7] See _American Anthropologist_, vol. XI, p. 20; also _American
Anthropologist_, N. S., April, 1899.
[8] At Walpi he has a line of feathers tied along his arm.
[9] A similar method of smoking has previously been described in an
account of the sixteen songs sung by the Antelope priests in their kiva
on each day of the Snake dance at Walpi.
[10] A pantomimic prayer or symbolic representation by which man
shows his wishes to the gods by acting out what he desires instead
of verbally petitioning them. This ceremony comes fairly within a
definition of religious rites found in Tylor’s _Primitive Culture_ (p.
363): “In part they [religious rites] are expressions and symbolic
performances, the dramatic utterance of religious thought, the gesture
language of theology.” The interpretation of savage rites as a sign
language to the gods, and the relation of the altar to primitive
ceremony have been ably discussed by Major Powell, to whom the writer
is greatly indebted for a proper understanding of the significance of
primitive altars. (See _American Anthropologist_, N. S., vol. I, p. 26
et seq.)
[11] The word _Kwátaka_ admits of the following derivation: _Kwáhu_,
eagle; _táka_, man, = Eagle-man; or, more probably, _kwáhu_, eagle;
_tokpela_, the cross, symbol of the sky. This cross or four-pointed
star appears on many ancient pictures of _Kwátaka_. (See _Smithsonian
Report_, 1896, pl. xlviii.)
[12] _Powalawû_ is a part of the Oraibi _Powamû_ ceremony which has
never been described.
[13] _American Anthropologist_, vol. XI, 1898, pl. ii.
[14] This relationship is yet to be determined at Oraibi, and the
statement is derived from studies of the sociology of the East Mesa
pueblos.
[15] _American Anthropologist_, vol. XI, 1898, p. 23.
[16] _Tuñ_ (Tewa), sun; _wupo_ (Hopi), great = “great sun _katcina_.”
[17] Palátkwabi, a legendary home on the Gila.
[18] Probably the Squash and Rain-cloud clans.
[19] Even the southern clans are supposed to have originally emerged
from the underworld through the Grand canyon, but after their emergence
drifted into the south, just as the white men, who are said to have
emerged from the same place, went to the far east.
[20] This indicates that the two groups referred to were the Squash and
Rain-cloud clans, for the former later settled on the Middle Mesa and
the latter joined the Snake people at Walpi.
[21] Homolobi, near Winslow, Arizona. The several pueblos which these
clans built and inhabited in their migration to Walpi were Kuñchalpi,
Utcevaca, Kwiñapa, Jettypehika (Navaho name of Chaves Pass and also the
two ruins at that place called Tcubkwitcalobi by the Hopi), Homolobi,
Sipabi (near one of the Hopi or Moki buttes), and Pakatcomo.
[22] The last pueblo inhabited by the _Pátki_ people before they joined
the Walpi is now a ruin called Pakatcomo in the valley south of the
East Mesa near the wash. It is a small ruin, not more than four miles
away, and its mounds are easily seen from the mesa top.
[23] The Great Serpent.
[24] This was possibly the personation of the Sun or other solar deity.
[25] The horned _katcina_ is supposed to be either the Sun or other
solar deity. The term katcina is often used in a very general way
to mean any divine personage, but at Walpi this is believed to be
a secondary use of the name. Originally it was applied to certain
personifications introduced by clans from the east, and later came to
have a general application.
[26] Throughout the legend these are called the Micoñinovi people, but
from the fact that the original settlers of the pueblo were of the
Squash clans, the name of these clans is substituted in the remainder
of the legend for the name of the pueblo which they founded.
[27] That is, to the Sun, their father.
[28] There is here such marked contradiction of other legends that this
account must not be accepted as final. Probably Awatobi, and possibly
other pueblos on the same mesa, had _Patuñ_ clans in their populations.
[29] These are the two images found at Awatobi which this account
considers in the opening pages, and the principal reason why the people
from the Middle Mesa were so solicitous concerning them is shown in the
closing paragraphs of the legend above quoted.
[30] The Squash clan is extinct at Walpi.
[31] In the horrible rites of the Aztec at their midsummer ceremony,
Hueytecuilhuitl, a girl personating the Corn-mother, was sacrificed
before the hideous idol of Chicomehuatl and her heart offered to the
image. In the dances preceding her death this unfortunate girl wore
on her head an _amalli_ or “pasteboard” miter, surrounded by waving
plumes, and her face was painted yellow and red, symbolic of the colors
of corn. She was called _Xalaquia_ (pronounced _Shalakia_). The Hopi
Corn-maid, represented by a girl with a rain-cloud tablet on her head
and a symbol of an ear of corn on her forehead, is called _Calako-mana_
(pronounced _Shalako-mana_).
[32] The kiva rites are complicated at Walpi by the visits of these
personifications from the two neighboring pueblos.
[33] It is much to be hoped that the very elaborate _Powamû_ of Oraibi
will be accurately described in detail. The indications are that it
will be found to be the most instructive of all presentations of this
ceremony.
[34] Sikyatki was probably a flourishing pueblo when the Snake people
first settled Walpi. The tutelary god was _Eototo_, or _Masauuh_, whom
the early Walpians overthrew and who gave them the site for their
pueblo. At the destruction of Sikyatki by the combined Horn-Snake
and Horn-Flute people, some of the survivors settled at Walpi, and
their descendants are intimately connected with the _Eototo_ cult
which is incorporated in the _katcinas_. In the celebration of the
Snake-Antelope ceremony he is known by the name of _Masauuh_, and a
prayer-stick is made and consecrated to him at that time.
Transcriber’s Notes:
- Text enclosed by underscores is in italics (_italics_).
- Blank pages have been removed.
- Obvious typographical errors have been silently corrected.