THE WINTER SOLSTICE ALTARS AT
HANO PUEBLO

BY J. WALTER FEWKES

(From the American Anthropologist (N.S.), Vol. 1, April, 1899)

NEW YORK
G. P. PUTNAM'S SONS

1899

THE WINTER SOLSTICE ALTARS AT HANO
PUEBLO

By J. WALTER FEWKES

Introduction

The fetishes displayed in their kivas by different phratries during the Winter Solstice ceremony at the Hopi pueblo of Walpi, in northeastern Arizona, have been described in a previous article,[1] in which the altar made in the Moñkiva, or "chief" ceremonial chamber, by the Patki and related people has been given special attention. The author had hoped in 1898[2] to supplement this description by an exhaustive study of the Winter Solstice ceremonies of all the families of the East Mesa, but was prevented from so doing by the breaking out of an epidemic. This study was begun with fair results, and before withdrawing from the kivas he was able to make a few observations on certain altars at Hano which had escaped him in the preceding year.

Walpi, commonly called by the natives Hopiki, "Hopi pueblo," began its history as a settlement of Snake clans which had united with the Bear phratry. From time to time this settlement grew in size by the addition of the Ala, Pakab, Patki, and other phratries of lesser importance. Among important increments in modern times may be mentioned several clans of Tanoan ancestry, as the Asa, Honani, and the like. These have all been assimilated, having lost their identity as distinct peoples and become an integral part of the population of Walpi, or of its colony, Sitcomovi.[3] Among the most recent arrivals in Tusayan was another group of Tanoan clans which will be considered in this article. The last mentioned are now domiciled in a pueblo of their own called Hano; they have not yet, as the others, lost their language nor been merged into the Hopi people, but still preserve intact many of their ancient customs.

The present relations of Hano to Walpi are in some respects not unlike those which have existed in the past between incoming clans and Walpi as each new colony entered the Tusayan territory. Thus, after the Patki people settled at the pueblo called Pakatcomo,[4] within sight of Old Walpi, they lived there for some time, observing their own rites and possibly speaking a different language much as the people of Hano do today. In the course of time, however, the population of the Patki pueblo was united with the preëpre Walpi families, Pakatcomo was abandoned, and its speech and ritual merged into those of Walpi. Could we have studied the Patki people when they lived at their former homes, Pakatcomo or Homolobi, we would be able to arrive at more exact ideas of their peculiar rites and altars than is now possible. Hano has never been absorbed by Walpi as the Patki pueblos were, and the altars herein described still preserve their true Tanoan characteristics. These altars are interesting because made in a Tanoan pueblo by Tewa clans which are intrusive in the Hopi country, and are especially instructive because it is held by their priests that like altars are or were made in midwinter rites by their kindred now dwelling along the Rio Grande in New Mexico.

The midwinter rite in which the altars are employed is called Tûñtai by the Tewa, who likewise designate it by the Hopi name Soyaluña. This latter term may be regarded as a general one applied to the assemblages of different families in all the kivas of the East Mesa at that time. The name of the Tewa rite is a special one, and possibly the other families who assemble at this time once had or still retain their own names for their celebrations. The Tûñtai altars were brought by the ancestors of the present people of Hano from their old eastern home, and the rites about them are distinctly Tewan, although celebrated at the same time as the Winter Solstice ceremonies of the Hopi families.

Clan Composition of Hano

The pueblo called Hano is one of three villages on the East Mesa of Tusayan and contained, according to the writer's census of 1893, a population of 163 persons. It was settled between the years 1700 and 1710 by people from Tcewadi, a pueblo situated near Peña Blanca on the Rio Grande in New Mexico. Although only six persons of pure Tanoan ancestry are now living at Hano, the inhabitants still speak the Tewa dialect and claim as kindred the peoples of San Juan, Santa Clara, San Ildefonso, Pojoaque, Nambe, and Tesuque.[5] The best traditionists declare that their ancestors were invited to leave their old home, Tcewadi, by the Snake chief of Walpi, who was then pueblo chief of that village. They claim that they made their long journey to give aid against the Ute Indians who were raiding the Hopi, and that they responded after four consecutive invitations. The Walpi Snake chief sent them an embassy bearing prayer-sticks as offerings, and although they had refused three invitations they accepted the fourth.

According to traditions the following clans have lived in Hano, but it is not stated that all went to the East Mesa together from Tcewadi: Okuwuñ, Rain-cloud; Sa, Tobacco; Kolon, Corn; Tenyük, Pine; Katcina, Katcina; Nañ, Sand; Kopeeli, Pink Shell; Koyanwi, Turquoise; Kapolo, Crane; Tuñ, Sun; Ke, Bear; Te, Cottonwood; Tayek (?); Pe, Firewood; and Tceta, Bivalve shell.

The early chiefs whose names have been obtained are Mapibi of the Nañ-towa, Potañ of the Ke-towa, and Talekweñ and Kepo of the Kolon-towa. The present village chief is Anote of the Sa-towa or Tobacco clan.[6]

Of the original clans which at some time have been with the Hano people, the following have now become extinct: Kopeeli, Koyanwi, Kapolo, Tuñ, Tayek, Pe,[7] and Tceta. The last member of the Tuñ or Sun people was old chief Kalacai who died about four years ago. It is quite probable that several of these extinct clans did not start from Tcewadi with the others. There were several waves of Tanoan emigrants from the Rio Grande region which went to Tusayan about the same time, among which may be mentioned the Asa, which took a more southerly route, via Zuñi. The route of the Asa people will be considered in another article, and the evidences that some of the Asa clans joined their kindred on their advent into Tusayan will be developed later. Probably certain members of the Katcina clan accompanied the Asa people as far as the Awatobi mesa and then affiliated with the early Hano clans.[8]

The census of Hano in December, 1898, was as follows:

The above enumeration of Hano population does not include Walpi and Sitcomovi men married to Hano women (23), nor Tewa men living in the neighboring pueblos (15).[9] Adding these, the population is increased to 174, which may be called the actual enumeration at the close of 1898. Subsequent mortality due to smallpox and whooping-cough will reduce the number below 160.

In the following lists there are arranged, under their respective clans, the names of all the known inhabitants of Hano. There have been several deaths since the lists were made (December 1, 1898), and several births which also are not included. It will be noted that the majority have Tanoan names, but there are several with names of Hopi origin, for in these latter instances I was unable to obtain any other.[10]

Census of Hano by Clans

Okuwuñ-towa, or Rain-cloud clan.—Men and boys: Kalakwai, Kala, Tcüa, Wiwela, Kahe, Yane, Solo, Yunci, Pade, Klee, Kochayna, Këe (12). Women and girls: Sikyumka, Kwentce, Talitsche, Yoyowaiolo, Pobitcanwû, Yoanuche, Asou, Tawamana (8). Total, 20.

Sa-towa, or Tobacco clan.—Men and boys: Anote, Asena, Tem[)e], Ipwantiwa, Howila, Nuci, Yauma, Satee (8). Women and girls: Okañ, Heli, Kotu, Kwañ, Mota (5). Total, 13.

Kolon-towa, or Corn clan.—Men and boys: Polakka, Patuñtupi, Akoñtcowu, Komaletiwa, Agaiyo, Tcid[)e], Oba, Toto, Peke, Kelo, Tasce (11). Women and girls: Kotcaka, Talikwia, Nampio, Kweñtcowû, Heele, Pelé, Kontce, Koompipi, Chaiwû, Kweckatcañwû, Awatcomwû, Antce (12). Total, 23.

Tenyük-towa, or Pine clan.—Men and boys: Tawa, Nato, Wako, Paoba, Topi, Yota, Pobinelli, Yeva, Tañe, Lelo, Sennele, Poctce (12). Women and girls: Toñlo, Hokona, Kode(?), Sakpede, Nebenne, Tabowüqti, Poh[ve], Saliko, Eye, Porkuñ, Pehta, Hekpobi, Setale, Naici, Katcine, Tcenlapobi (16). Total, 28.

Ke-towa, or Bear clan.—Men and boys: Mepi, Tae, Tcakwaina, Poliella, Tegi (5). Women and girls: Kauñ, Kalaie, Pene, Tcetcuñ, Kala, Katcinmana, Selapi, Tolo, Pokona, Kode (10). Total 15. Tcaper ("Tom Sawyer") may be enrolled in this or the preceding family. He is a Paiute, without kin in Hano, and was sold when a boy as a slave by his father. His sisters were sold to the Navaho at the same time. Tcaper became the property of an Oraibi, later of a Tewa man, now dead, and so far as can be learned is the only Paiute now living at Hano.

Katcina-towa.—Men and boys: Kwevehoya, Taci, Avaiyo, Poya, Oyi, Wehe, Sibentima, Tawahonima (8). Women and girls: Okotce, Kwenka, Awe, Peñaiyo, Peñ, Poñ, Tcao, Poschauwû, Sawiyû (9). Total, 17.

Te-towa, or Cottonwood clan. Men and boys: Sania, Kuyapi, Okuapin, Ponyin, Pebihoya (5). Women and girls: Yunne, Pobitche, Poitzuñ, Kalazañ (4). Total, 9.

Nañ-towa, or Sand clan.—Men and boys: Puñsauwi, Pocine, Talumtiwa, Cia (4). Women and girls: Pocilipobi, Talabensi, Humhebuima, Kae, Avatca, "Nancy," Simana (7). Total, 11.

The present families in Hano are so distributed that the oldest part of the pueblo is situated at the head of the trail east of the Moñkiva. This is still owned and inhabited by the Sa, Kolon, and Ke clans, all of which probably came from Tcewadi. The Katcina and related Tenyük, as well as the Okuwuñ and related Nañ clans, are said, by some traditions, to have joined the Tewa colonists after they reached the Hopi mesas, and the position of their houses in respect to the main house-cluster favors that theory. Other traditions say that the first pueblo chief of the Tewa was chief of the Nañ-towa. Too much faith should not be put in this statement, notwithstanding the chief of the Tewakiva belongs to the Nañ-towa. It seems more probable that the Ke or Bear clan was the leading one in early times, and that its chief was also kimoñwi or governor of the first settlement at the foot of the mesa.

Tewa Legends

According to one authority (Kalakwai) the route of migration of the Hano clans from their ancient home, Tcewadi, led them first to Jemesi (Jemez), where they rested a year. From Jemesi they went to Orpinpo or Pawikpa ("Duck water"). Thence they proceeded to Kepo, or Bear spring, the present Fort Wingate, and from this place they continued to the site of Fort Defiance, thence to Wukopakabi or Pueblo Ganado. Continuing their migration they entered Puñci, or Keam's canyon, and traversing its entire length, arrived at Isba, or Coyote spring, near the present trail of the East Mesa, where they built their pueblo. This settlement (Kohti) was along the foot-hills to the left of the spring, near a large yellow rock or cliff called Sikyaowatcomo ("Yellow-rock mound"). There they lived for some time, as the debris and ground-plan of their building attest. Their pueblo was a large one, and it was conveniently near a spring called Uñba, now filled up, and Isba, still used by the Hano people.

Shortly after their arrival Ute warriors made a new foray on the Hopi pueblos, and swarmed into the valley north of Wala,[11] capturing many sheep which they drove to the hills north of the mesa.[12] The Tewa attacked them at that place, and the Ute warriors killed all the sheep which they had captured, making a protecting rampart of their carcasses. On this account the place is now called Sikwitukwi ("Meat pinnacle"). The Tewa killed all but two of their opponents who were taken captives and sent home with the message that the Bears had come, and if any of their tribe ever returned as hostiles they would all be killed. From that time Ute invasions ceased.

According to another good authority in Tewa lore, the Asa people left "Kaëkibi," near Abiquiu, in northern New Mexico, about the time the other Tewa left Tcewadi They traveled together rapidly for some time, but separated at Laguna, the Asa taking the southern route, via Zuñi. The Tewa clans arrived first (?) at Tusayan and waited for the Asa in the sand-hills near Isba. Both groups, according to this authority, took part in the Ute fight at Sikwitukwi, and when they returned the village chief of Walpi gave the Asa people for their habitation that portion of the mesa top northeast of the Tewakiva, while the present site of Hano was assigned to the Tewa clans. During a famine the Asa moved to Tübka (Canyon Tsegi, or "Chelly"), where they planted the peach trees that are still to be seen. The ruined walls east of Hano are a remnant of the pueblo abandoned by them. The Asa intermarried with the Navaho and lost their language. When they returned to the East Mesa the Hopi assigned to them for their houses that part of Walpi at the head of the stairway trail on condition that they would defend it.[13]

In view of the tenacity with which the women of Hano have clung to their language, even when married to Hopi men, it seems strange that the Asa lost their native dialect during the short time they lived in Tsegi canyon; but the Asa men may have married Navaho women, and the Tanoan tongues become lost in that way, the Asa women being in the minority. There is such uniformity in all the legends that the Asa were Tanoan people, that we can hardly doubt their truth, whatever explanation may be given of how the Asa lost their former idiom.

In 1782 Morfi described Hano,[14] under the name "Tanos," as a pueblo of one hundred and ten families, with a central plaza and streets. He noted the difference of idiom between it and Walpi. If Morfi's census be correct, the pueblo has diminished in population since his time. Since 1782 Hano has probably never been deserted, although its population has several times been considerably reduced by epidemics.

In return for their aid in driving the Ute warriors from the country, the Hopi chief gave the Tewa all the land in the two valleys on each side of the mesa, north and east of a line drawn at right angles to Wala, the Gap. This line of demarcation is recognized by the Tewa, although some of them claim that the Hopi have land-holdings in their territory. The line of division is carefully observed in the building of new houses in the foot-hills, for the Hopi families build west of the line, the Tewa people east of it.

Differences in Social Customs

A casual visitor to the East Mesa would not notice any difference between the people of Hano and those of Walpi, and in fact many Walpi men have married Tanoan women and live in their village. The difference of idiom, however, is immediately noticeable, and seems destined to persist. Almost every inhabitant of Hano speaks Hopi, but no Hopi speaks or understands Tewa. While there are Tewa men from Hano in several of the Hopi villages, where they have families, no Tewa woman lives in Walpi. This is of course due to the fact that the matriarchal system exists, and that a girl on marrying lives with her mother or with her clan, while a newly married man goes to the home of his wife's clan to live.

There are differences in marriage and mortuary customs, in the way the women wear their hair,[15] and in other minor matters, but at present the great difference between the Hopi and the Tewa is in their religious ceremonials, which, next to language, are the most persistent features of their tribal life. Hano has a very limited ritual; it celebrates in August a peculiar rite known as Sumykoli, or the sun prayer-stick making, as well as the Tûñtai midwinter ceremony, the altars of which are described herein. There are also many Katcina dances which are not different from those performed at Walpi. One group of clown priests, called Paiakyamû, is characteristic of Hano. Compared with the elaborate ritual of the Hopi pueblo, that of Hano is poor; but Tewa men are members of most of the religious societies of Walpi, and some of the women take part in the basket dance (Lalakoñti) and Mamzrauti, in that village.

The following Tewa names for months are current at Hano:

January, Elo-p'o, "Wooden-cup moon"; refers to the cups, made of wood, used by the Tcukuwympkiyas in a ceremonial game.

February, Káuton-p'o, "Singing moon."

March, Yopobi-p'o, "Cactus-flower moon." The element pobi[16] which is so often used in proper names among the Tewa, means flower.

April, Púñka-p'o, "Windbreak moon."

May, Señko-p'o, "To-plant-secretly moon." This refers to the planting of sweet corn in nooks and crevices, where children may not see it, for the Nimán-katcina.

June-October, nameless moons, or the same names as the five winter moons.

November, Céñi-p'o,[17] "Horn moon," possibly referring to the Aaltû of the New-Fire ceremony.

December, Tûñtai-p'o, "Winter-solstice moon."

Contemporary Ceremonies

The Winter Solstice ceremony is celebrated in Walpi, Sitcomovi, and Hano, by clans, all the men gathering in the kivas of their respective pueblos. The Soyaluña is thus a synchronous gathering of all the families who bring their fetishes to the places where they assemble. The kivas or rooms in which they meet, and the clans which assemble therein, are as follows:

Walpi

Moñkiva: Patki, Water-house; Tabo, rabbit; Kükütce, Lizard; Tuwa, Sand; Lenya, Flute; Piba, Tobacco; and Katcina.

Wikwaliobikiva: Asa.

Nacabkiva: Kokop, Firewood; Tcüa, Snake.

Alkiva: Ala, Horn.

Tcivatokiva: Pakab, Reed; Honau, Bear.

Sitcomovi

First Kiva: Patki, Water-house; Honani, Badger.

Second Kiva: Asa.

Hano

Moñkiva: Sa, Tobacco; Ke, Bear; Kolon, Corn, etc.

Tewakiva: Nañ, Sand; Okuwuñ, Rain-cloud, etc.

The altars or fetishes in the five Walpi kivas are as follows:

The altar described in a former publication[18] is the most elaborate of all the Winter Solstice fetishes at Walpi, and belongs to the Patki and related clans.

The Asa family in the Wikwaliobikiva had no altar, but the following fetishes: (1) An ancient mask resembling that of Natacka and called tcakwaina,[19] attached to which is a wooden crook and a rattle; (2) an ancient bandoleer (tozriki); and (3) several stone images of animals. The shield which the Asa carried before the Moñkiva altar had a star painted upon it.

The Kokop and Tcüa families, in the Nacabkiva, had no altar, but on the floor of the kiva there was a stone image which was said to have come from the ancient pueblo of Sikyatki, a former village of the Kokop people.

There was no altar in the Alkiva, but the Ala (Horn) clan which met there had a stone image of Püükoñhoya, and on the shield which they used in the Moñkiva there was a picture of Alosaka.

The Pakab[20] (Reed or Arrow) people had an altar in the Tcivatokiva where Pautiwa presided with the típoni or palladium of that family.

The writer was unable to examine the fetishes of the Honani and Asa clans, who met in the two Sitcomovi kivas. It was reported that they have no altars in the Soyaluña, but a study of their fetishes will shed important light on the nature of the rites introduced into Tusayan by these clans. Tcoshoniwa is chief in one of these kivas.[21]

Pocine, chief of the Tewakiva, belongs to the Nañ-towa, or Sand clan, and is the elder son of Pocilipobi. Puñsauwi, his uncle, is Pocilipobi's brother. As the kimoñwi or village chief of the Tewa colonists, when they came into Tusayan, belonged to the Sand clan, we may suppose this altar to be hereditary in this family.

Anote, the chief of the Moñkiva of Hano, is the oldest man of the Sa-towa or Tobacco clan. Satele, who assisted him in making the altar, is a member of the Ke or Bear clan. Patuñtupi, who was present when the altar was made at Hano, belongs to the Kolon or Corn clan.

The Winter Solstice Ceremony

The Tûñtai or Soyaluña ceremony of the East Mesa in 1898 extended from December 9th to the 19th inclusive, and the days were designated as follows:

9th, Tcotcoñyuñya (Tcotcoñya), Smoke assembly.
10th, Tceele tcalauûh, Announcement.
11th, Cüs-tala, First day.
12th, Lüc-tala, Second day.
13th, Paic-tala, Third day.
14th, Yuñya, Assemblage.
15th, Sockahimû.
16th, Komoktotokya.
17th, Totokya, Totokpee.
18th, Pegumnove.
19th, Navotcine.

The active secret ceremonies began on the 14th and extended to the 19th. Yuñya was the day on which the Walpi chiefs entered their kivas, and Totokya that on which the most important secret rites were performed.

Tcotcoñyuñya, Smoke assembly. The time of the Soyaluña is fixed by Kwatcakwa, Sun-priest of the Patki clan, who determines the winter solstice by means of observations of sunset on the horizon, as elsewhere described. The Smoke assemblage at Walpi occurred after sunset on December 9th, in the house of Anwuci's wife, adjoining the Moñkiva, and was attended by Supela, Kwatcakwa, Sakwistiwa, Kwaa, and Anawita, all chiefs belonging to the Patki clan. The Smoke assemblage at Hano, preliminary to the Tûñtai, was also held after sunset on December 9th, and was attended by the following chiefs: Anote (Tem[)e]), Sa-towa; Satele, Ke-towa; Pocine (Koye), Nañ-towa; Patuñtupi, Kolon-towa.

There was no formal notification of Tûñtai from the housetops of Hano on the following morning, the Soyaluña announcement from Walpi serving all three pueblos on the East Mesa.

The formal announcement was made by Kopeli at daybreak of December 10th. Hoñyi, the regular tcakmoñwi, or town-crier, was snowbound at Keam's Canyon, and consequently was unable to perform this function.

The Smoke assemblage and its formal announcement at daybreak on the following morning have been observed in the Snake dance, and in the Flute, New-fire, and Soyaluña ceremonies; it probably occurs also in the Lalakoñti and Mamzrauti. It takes place several days before the Assembly day, when the chief enters the kiva and sets his natci or standard on the kiva hatch to announce that he has begun the ceremonies.

Kivas at Hano

There are two kivas in Hano, one of which, called Tewakiva, is situated at the head of the trail to the pueblo. The other, called the Moñkiva, is built in the eastern part of the plaza, and, as its name implies, is the "chief" Hano kiva. Both these semi-subterranean rooms are rectangular[22] in shape, and in structural details resemble the kivas of Walpi. Each has a hatchway entrance in the middle of the roof, and is entered by means of a ladder which rests on the floor near a central fireplace. Neither of the Hano kivas has a window, but each has a raised platform for spectators east of the fireplace.[23]

Altar in the Moñkiva at Hano

Anote,[24] the chief of the Moñkiva, constructed his altar (plate XVIII) on the day above mentioned as Paic-tala. He anticipated the others in making it, and began operations, about 10 A.M., by carefully sweeping the floor. His fetishes and other altar paraphernalia were in a bag on the floor at the western end of his kiva, but there was no típoni, or chieftain's badge, even on the completed altar.

Shortly after Anote had finished sweeping the floor of the kiva, Satele entered, followed a few minutes later by Patuñtupi.[25] These three men, with Kalakwai, who was weaving a blanket, were the only persons in the kiva while the altar was being made. Immediately after the other chiefs came in, Anote began the making of prayer-sticks. Four of these were made, each of characteristic Tewa form.

Each of these prayer-sticks was double the length of the middle finger, and was painted black with green pigment at the blunt end. On one of the two sticks which compose this prayer offering, there was cut a facet which was painted green with black dots representing eyes and mouth. The stick without the facet was called the male, and upon it a ferrule was incised.

The two sticks were bound together with two cotton strings in two places, but no packet of prayer-meal was appended as in Hopi prayer-sticks (pahos).[26] A string with a terminal feather was attached to that which bound the two sticks together. Anote likewise made many feathered strings called nakwakwocis, and Satele fashioned two prayer-sticks; all of these were laid in a basket-tray on the floor.

After these prayer offerings had been completed, Anote placed on the floor a blanketful of moist clay which he further moistened and kneaded, fashioning a part of it into a cylinder about a foot and a half long, and two inches in diameter. This object was made blunt at one end and pointed at the other. The image represents Avaiyo, the Tewa name of Palülükoñ, the Great Serpent. He added to the blunt end, or head, a small clay horn,[27] and inserted a minute feather in the tip of the tail. He fashioned into a ball the clay that remained after making the effigy of the serpent, patting it into a spherical compact mass about the size of a baseball. This, called the natci, later served as the pedestal to hold two eagle-wing feathers, and was placed at the kiva hatch each day to inform the uninitiated that ceremonies were in progress.

Having finished the effigy of the Great Serpent and formed the clay cylinder to his liking, Anote made on the western side of the floor of the kiva a ridge of sand, a few inches high and about two feet long, parallel with the western wall. While making this ridge he sat between it and the kiva wall. Having patted this sand ridge to the proper height, he removed from their wrapping of coarse cloth, four sticks, each about two feet long. These sticks, dingy with age, were tied in pairs, and were called poñya-saka, "altar ladders." They were inserted in the ridge in pairs, one on each side, and between them was placed in the sand a row of eagle feathers. As these were being put in position by Satele, Anote sang in a low tone, the song continuing as the other parts of the altar were arranged.[28] Anote was frequently obliged to prompt his associate regarding the proper arrangement of the objects on the altar.

Satele next drew a line of prayer-meal before the ridge of sand, and from it, as a base line, made three deep semicircles representing rain-clouds. These were drawn as simple, elongated outlines, but immediately the chief sprinkled meal on the floor over the space enclosed by them. The curved edges of the three rain-cloud symbols were then rimmed with black sand or powdered coal. About twenty short, parallel lines, representing falling rain, were next drawn on the floor with cornmeal, and alternating with them the same number of black lines. Satele then placed upon the rain-cloud symbols, skeleton puma paws, two for each rain-cloud. At the apex of each symbolic cloud a stone fetish of a bear was deposited, and by the side of each an arrow-point or other stone object was laid.

The clay effigy of the Great Snake was next placed back of the rain-cloud symbols, with the head pointing southward. As this effigy lay on the floor, Anote made on it, with meal, representations of eyes and teeth, then drew two lines of meal about the neck for a necklace, and two other parallel lines about the tail. Black powder was then evenly sprinkled along the back of the effigy.

Both Anote and Satele procured a few ears of differently colored corn and shelled them upon the rain-cloud picture, sprinkling the grains evenly over the meal design, and adding a few to the back of the Great Snake. Squash and melon seeds were likewise distributed in the same way. The vase from which the stone effigies and other images were taken was then placed near the base of the middle rain-cloud picture, and a large quartz crystal was added on the left. A conch, which the author presented to the chief, was placed on the right of this vase. Anote then swept the floor north of the fireplace, and as he sang in a low tone Satele drew a straight line of meal from near the right pole of the ladder across the floor to the middle of the altar. He placed along this line, at intervals, four feathers, and near where it joined the altar he stretched a string, with an attached feather, called the pütabi.[29] He then sprinkled a line of pollen along this trail of meal.

Anote's medicine-bowl was set just in front of the middle rain-cloud figure; the clay pedestal with inserted upright feathers stood before the left, and a basket-tray with prayer-meal before the right rain-cloud figure.

Altar in the Tewakiva at Hano

The altar (plate XIX) in the Tewakiva was begun about 10 A.M. on the Assembly day, and was made by Pocine,[30] assisted by his uncle, Puñsauwi, both members of the Nañ-towa, or Sand clan.

The preparations began with the manufacture of a clay effigy of the Great Snake similar to but larger than that made by Anote in the Moñkiva. The clay was moistened and kneaded on the floor, and then rolled into a cylinder about three feet long, blunt at one end and pointed at the other.

Four clay balls were made at the same time. One of these later served as the base of a standard (natci) which was subsequently placed each morning on the kiva hatch to warn the uninitiated not to enter. The other three were placed back of the altar and supported the sticks called the altar-ladders, which will be considered later.

Pocine outlined with meal on the floor a square figure which he divided into two rectangular parts by a line parallel with the northern side. He used meal of two colors—white for one rectangle, and light brown or pinkish for the other. Having made the outlines of the rectangle with great care, he carelessly sprinkled the enclosed spaces with the meal, hardly covering the sand base upon which the figures were drawn. He then added four triangular figures in meal on the south or front side of the rectangular symbols. These images represented rain-clouds, and were alternately white and brown.[31] To the tips of these triangular rain-cloud figures he appended zigzag continuations with lozenge-shaped tips representing the lightning of the four cardinal points. A stone spearpoint or arrowhead was laid on each lozenge-like tip of the zigzag lightning.[32]

The two men, Pocine and Puñsauwi, next raised the snake effigy and bore it to a position back of the rectangular meal figures on the floor. They deposited it in such a way that its head pointed southward. Having set the snake effigy in the position which it was to retain throughout the ceremony, Pocine sprinkled a black powder along the back of the image, while his uncle inserted several kernels of corn in the blunt end to represent sent the teeth of an upper jaw. Two kernels of corn were then stuck into the head to indicate eyes, and an imitation necklace, also of grains of corn, was made around the neck of the idol. A double encircling row of corn grains was inserted in the tail or pointed end of the effigy, and Pocine added a small feather at the tip.

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.

Pocine next went up the kiva ladder, and standing on the upper rung in the sunlight, sought, by means of an angular piece of glass, to reflect a ray of sunlight on the altar, but more especially into the vase of medicine. Four turkey-feathers were then inserted at equal intervals along the base of the serpent effigy, as shown in plate XIX.

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]