[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.