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diff --git a/42175-h/42175-h.htm b/42175-h/42175-h.htm index f9b8009..d423866 100644 --- a/42175-h/42175-h.htm +++ b/42175-h/42175-h.htm @@ -2,7 +2,7 @@ "http://www.w3.org/TR/xhtml1/DTD/xhtml1-strict.dtd"> <html xmlns="http://www.w3.org/1999/xhtml" xml:lang="en" lang="en"> <head> -<meta http-equiv="Content-Type" content="text/html; charset=iso-8859-1" /> +<meta http-equiv="Content-Type" content="text/html; charset=UTF-8" /> <meta http-equiv="Content-Style-Type" content="text/css" /> <title>The Project Gutenberg eBook of The Winter Solstice Altars at Hano Pueblo, by J. Walter Fewkes.</title> <style type="text/css"> @@ -106,45 +106,7 @@ table </style> </head> <body> - - -<pre> - -The Project Gutenberg EBook of The Winter Solstice Altars at Hano Pueblo, by -J. Walter Fewkes - -This eBook is for the use of anyone anywhere at no cost and with -almost no restrictions whatsoever. You may copy it, give it away or -re-use it under the terms of the Project Gutenberg License included -with this eBook or online at www.gutenberg.org - - -Title: The Winter Solstice Altars at Hano Pueblo - -Author: J. Walter Fewkes - -Release Date: February 23, 2013 [EBook #42175] - -Language: English - -Character set encoding: ISO-8859-1 - -*** START OF THIS PROJECT GUTENBERG EBOOK THE WINTER SOLSTICE ALTARS *** - - - - -Produced by Charlene Taylor and the Online Distributed -Proofreading Team at http://www.pgdp.net (This file was -produced from images generously made available by The -Internet Archive/American Libraries.) - - - - - - -</pre> +<div>*** START OF THE PROJECT GUTENBERG EBOOK 42175 ***</div> <hr class="chap" /> <h1> THE WINTER SOLSTICE ALTARS AT<br /> @@ -168,7 +130,7 @@ Internet Archive/American Libraries.) <p>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,<a name="FNanchor_1_1" id="FNanchor_1_1"></a><a href="#Footnote_1_1" class="fnanchor">[1]</a> in which the altar made in the <i>Moñkiva</i>, or "chief" ceremonial + article,<a name="FNanchor_1_1" id="FNanchor_1_1"></a><a href="#Footnote_1_1" class="fnanchor">[1]</a> in which the altar made in the <i>Moñkiva</i>, or "chief" ceremonial chamber, by the <i>Patki</i> and related people has been given special attention. The author had hoped in 1898<a name="FNanchor_2_2" id="FNanchor_2_2"></a><a href="#Footnote_2_2" class="fnanchor">[2]</a> to supplement this description by an exhaustive study of the Winter Solstice @@ -199,7 +161,7 @@ Internet Archive/American Libraries.) 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 <i>Patki</i> pueblo was united - with the preëpre Walpi families, Pakatcomo was abandoned, + with the preëpre Walpi families, Pakatcomo was abandoned, and its speech and ritual merged into those of Walpi. Could we have studied the <i>Patki</i> people when they lived at their former homes, Pakatcomo or Homolobi, we would be able to arrive @@ -211,11 +173,11 @@ Internet Archive/American Libraries.) 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.</p> -<p>The midwinter rite in which the altars are employed is called <i>Tûñtai</i> by the Tewa, who likewise designate it by the Hopi name <i>Soyaluña</i>. This latter term may be regarded as a general one +<p>The midwinter rite in which the altars are employed is called <i>Tûñtai</i> by the Tewa, who likewise designate it by the Hopi name <i>Soyaluña</i>. 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<span class="pagenum"><a name="Page_253" id="Page_253">[Pg 253]</a></span> special one, and possibly the other families who assemble at this time once had or still retain their own names for their celebrations. - The <i>Tûñtai</i> altars were brought by the ancestors of the + The <i>Tûñtai</i> 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.</p> @@ -224,7 +186,7 @@ Internet Archive/American Libraries.) 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 + 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, @@ -239,21 +201,21 @@ Internet Archive/American Libraries.) fourth.</p> <p>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: <i>Okuwuñ</i>, Rain-cloud; <i>Sa</i>, Tobacco; <i>Kolon</i>, Corn; <i>Tenyük</i>, Pine; <i>Katcina</i>, Katcina; <i>Nañ</i>, Sand; <i>Kopeeli</i>, Pink - Shell; <i>Koyanwi</i>, Turquoise; <i>Kapolo</i>, Crane; <i>Tuñ</i>, Sun; <i>Ke</i>,<span class="pagenum"><a name="Page_254" id="Page_254">[Pg 254]</a></span> Bear; <i>Te</i>, Cottonwood; <i>Tayek</i> (?); <i>Pe</i>, Firewood; and <i>Tceta</i>, + Tcewadi: <i>Okuwuñ</i>, Rain-cloud; <i>Sa</i>, Tobacco; <i>Kolon</i>, Corn; <i>Tenyük</i>, Pine; <i>Katcina</i>, Katcina; <i>Nañ</i>, Sand; <i>Kopeeli</i>, Pink + Shell; <i>Koyanwi</i>, Turquoise; <i>Kapolo</i>, Crane; <i>Tuñ</i>, Sun; <i>Ke</i>,<span class="pagenum"><a name="Page_254" id="Page_254">[Pg 254]</a></span> Bear; <i>Te</i>, Cottonwood; <i>Tayek</i> (?); <i>Pe</i>, Firewood; and <i>Tceta</i>, Bivalve shell.</p> <p>The early chiefs whose names have been obtained are Mapibi - of the <i>Nañ-towa</i>, Potañ of the <i>Ke-towa</i>, and Talekweñ and Kepo + of the <i>Nañ-towa</i>, Potañ of the <i>Ke-towa</i>, and Talekweñ and Kepo of the <i>Kolon-towa</i>. The present village chief is Anote of the <i>Sa-towa</i> or Tobacco clan.<a name="FNanchor_6_6" id="FNanchor_6_6"></a><a href="#Footnote_6_6" class="fnanchor">[6]</a></p> <p>Of the original clans which at some time have been with the - Hano people, the following have now become extinct: <i>Kopeeli</i>, <i>Koyanwi</i>, <i>Kapolo</i>, <i>Tuñ</i>, <i>Tayek</i>, <i>Pe</i>,<a name="FNanchor_7_7" id="FNanchor_7_7"></a><a href="#Footnote_7_7" class="fnanchor">[7]</a> and <i>Tceta</i>. The last member - of the <i>Tuñ</i> or Sun people was old chief Kalacai who died about + Hano people, the following have now become extinct: <i>Kopeeli</i>, <i>Koyanwi</i>, <i>Kapolo</i>, <i>Tuñ</i>, <i>Tayek</i>, <i>Pe</i>,<a name="FNanchor_7_7" id="FNanchor_7_7"></a><a href="#Footnote_7_7" class="fnanchor">[7]</a> and <i>Tceta</i>. The last member + of the <i>Tuñ</i> 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 <i>Asa</i>, which took a more southerly route, via - Zuñi. The route of the <i>Asa</i> people will be considered in another + Zuñi. The route of the <i>Asa</i> people will be considered in another article, and the evidences that some of the <i>Asa</i> clans joined their kindred on their advent into Tusayan will be developed later. Probably certain members of the <i>Katcina</i> clan accompanied the <i>Asa</i> people as far as the Awatobi mesa and then affiliated with @@ -271,7 +233,7 @@ Internet Archive/American Libraries.) <td class="tdr"><span> <i>Total</i></span></td> </tr> <tr> - <td>Okuwuñ </td> + <td>Okuwuñ </td> <td class="tdc">12 </td> <td class="tdc"> </td> <td class="tdc"> 8 </td> @@ -295,7 +257,7 @@ Internet Archive/American Libraries.) <td class="tdr">23</td> </tr> <tr> - <td>Tenyük </td> + <td>Tenyük </td> <td class="tdc">12 </td> <td class="tdc"> </td> <td class="tdc">16 </td> @@ -327,7 +289,7 @@ Internet Archive/American Libraries.) <td class="tdr">9</td> </tr> <tr> - <td>Nañ </td> + <td>Nañ </td> <td class="tdc"> 4 </td> <td class="tdc"> </td> <td class="tdc"> 7 </td> @@ -365,26 +327,26 @@ Internet Archive/American Libraries.) are several with names of Hopi origin, for in these latter instances I was unable to obtain any other.<a name="FNanchor_10_10" id="FNanchor_10_10"></a><a href="#Footnote_10_10" class="fnanchor">[10]</a></p> <h3><i>Census of Hano by Clans</i></h3> -<p><i>Okuwuñ-towa</i>, 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,<span class="pagenum"><a name="Page_256" id="Page_256">[Pg 256]</a></span> Talitsche, Yoyowaiolo, Pobitcanwû, Yoanuche, Asou, Tawamana +<p><i>Okuwuñ-towa</i>, 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,<span class="pagenum"><a name="Page_256" id="Page_256">[Pg 256]</a></span> Talitsche, Yoyowaiolo, Pobitcanwû, Yoanuche, Asou, Tawamana (8). Total, 20.</p> <p><i>Sa-towa</i>, 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.</p> -<p><i>Kolon-towa</i>, or Corn clan.—Men and boys: Polakka, Patuñtupi, - Akoñtcowu, Komaletiwa, Agaiyo, Tcid[)e], Oba, Toto, Peke, + and girls: Okañ, Heli, Kotu, Kwañ, Mota (5). Total, 13.</p> +<p><i>Kolon-towa</i>, 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.</p> -<p><i>Tenyük-towa</i>, 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, + Kweñtcowû, Heele, Pelé, Kontce, Koompipi, Chaiwû, + Kweckatcañwû, Awatcomwû, Antce (12). Total, 23.</p> +<p><i>Tenyük-towa</i>, 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.</p> <p><i>Ke-towa</i>, 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). + 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 @@ -393,26 +355,26 @@ Internet Archive/American Libraries.) far as can be learned is the only Paiute now living at Hano.</p> <p><i>Katcina-towa.</i>—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.</p> + girls: Okotce, Kwenka, Awe, Peñaiyo, Peñ, Poñ, Tcao, Poschauwû, + Sawiyû (9). Total, 17.</p> <p><i>Te-towa</i>, or Cottonwood clan. Men and boys: Sania, Kuyapi, Okuapin, Ponyin, Pebihoya (5). Women and girls: Yunne, - Pobitche, Poitzuñ, Kalazañ (4). Total, 9.</p> -<p><i>Nañ-towa</i>, or Sand clan.—Men and boys: Puñsauwi, Pocine, + Pobitche, Poitzuñ, Kalazañ (4). Total, 9.</p> +<p><i>Nañ-towa</i>, or Sand clan.—Men and boys: Puñsauwi, Pocine, Talumtiwa, Cia (4). Women and girls: Pocilipobi, Talabensi, Humhebuima, Kae, Avatca, "Nancy," Simana (7). Total, 11.</p> <p><span class="pagenum"><a name="Page_257" id="Page_257">[Pg 257]</a></span></p> <p>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 <i>Moñkiva</i>. This is still owned and inhabited by the <i>Sa</i>, <i>Kolon</i>, and <i>Ke</i> clans, all of which probably came from Tcewadi. The <i>Katcina</i> and related <i>Tenyük</i>, as well as the <i>Okuwuñ</i> and related <i>Nañ</i> clans, + part of the pueblo is situated at the head of the trail east of the <i>Moñkiva</i>. This is still owned and inhabited by the <i>Sa</i>, <i>Kolon</i>, and <i>Ke</i> clans, all of which probably came from Tcewadi. The <i>Katcina</i> and related <i>Tenyük</i>, as well as the <i>Okuwuñ</i> and related <i>Nañ</i> 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 <i>Nañ-towa</i>. Too much faith should not be put in this + of the <i>Nañ-towa</i>. Too much faith should not be put in this statement, notwithstanding the chief of the <i>Tewakiva</i> belongs - to the <i>Nañ-towa</i>. It seems more probable that the <i>Ke</i> or Bear + to the <i>Nañ-towa</i>. It seems more probable that the <i>Ke</i> or Bear clan was the leading one in early times, and that its chief was - also <i>kimoñwi</i> or governor of the first settlement at the foot of + also <i>kimoñwi</i> or governor of the first settlement at the foot of the mesa.</p> <h3><span class="smcap">Tewa Legends</span></h3> <p>According to one authority (Kalakwai) the route of migration @@ -422,7 +384,7 @@ Internet Archive/American Libraries.) 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 + 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 @@ -430,7 +392,7 @@ Internet Archive/American Libraries.) ("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.</p> + Uñba, now filled up, and Isba, still used by the Hano people.</p> <p>Shortly after their arrival Ute warriors made a new foray on<span class="pagenum"><a name="Page_258" id="Page_258">[Pg 258]</a></span> the Hopi pueblos, and swarmed into the valley north of Wala,<a name="FNanchor_11_11" id="FNanchor_11_11"></a><a href="#Footnote_11_11" class="fnanchor">[11]</a> capturing many sheep which they drove to the hills north of the mesa.<a name="FNanchor_12_12" id="FNanchor_12_12"></a><a href="#Footnote_12_12" class="fnanchor">[12]</a> The Tewa attacked them at that place, and the Ute warriors killed all the sheep which they had captured, making a protecting @@ -440,15 +402,15 @@ Internet Archive/American Libraries.) 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.</p> -<p>According to another good authority in Tewa lore, the <i>Asa</i> people left "Kaëkibi," near Abiquiu, in northern New Mexico, +<p>According to another good authority in Tewa lore, the <i>Asa</i> 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 <i>Asa</i> taking the southern route, via Zuñi. The Tewa clans arrived + together rapidly for some time, but separated at Laguna, the <i>Asa</i> taking the southern route, via Zuñi. The Tewa clans arrived first (?) at Tusayan and waited for the <i>Asa</i> 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 <i>Asa</i> people for their habitation that portion of the mesa top northeast of the <i>Tewakiva</i>, while the present site - of Hano was assigned to the Tewa clans. During a famine the <i>Asa</i> moved to Tübka (Canyon Tsegi, or "Chelly"), where they + of Hano was assigned to the Tewa clans. During a famine the <i>Asa</i> 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 <i>Asa</i> intermarried with the Navaho and lost their @@ -499,41 +461,41 @@ Internet Archive/American Libraries.) 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 <i>Sumykoli</i>, or the sun prayer-stick making, as well as the <i>Tûñtai</i> midwinter ceremony, the altars of which are described herein. + as <i>Sumykoli</i>, or the sun prayer-stick making, as well as the <i>Tûñtai</i> midwinter ceremony, the altars of which are described herein. There are also many <i>Katcina</i> dances which are not different from - those performed at Walpi. One group of clown priests, called <i>Paiakyamû</i>, is characteristic of Hano. Compared with the elaborate + those performed at Walpi. One group of clown priests, called <i>Paiakyamû</i>, 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 (<i>Lalakoñti</i>) and <i>Mamzrauti</i>, in that village.</p> + some of the women take part in the basket dance (<i>Lalakoñti</i>) and <i>Mamzrauti</i>, in that village.</p> <p>The following Tewa names for months are current at Hano:</p> <blockquote> <p>January, <i>Elo-p'o</i>, "Wooden-cup moon"; refers to the cups, made of wood, used by the <i>Tcukuwympkiyas</i> in a ceremonial game.</p> - <p>February, <i>Káuton-p'o</i>, "Singing moon."</p> + <p>February, <i>Káuton-p'o</i>, "Singing moon."</p> <p><span class="pagenum"><a name="Page_261" id="Page_261">[Pg 261]</a></span></p> <p>March, <i>Yopobi-p'o</i>, "Cactus-flower moon." The element <i>pobi</i><a name="FNanchor_16_16" id="FNanchor_16_16"></a><a href="#Footnote_16_16" class="fnanchor">[16]</a> which is so often used in proper names among the Tewa, means flower.</p> - <p>April, <i>Púñka-p'o</i>, "Windbreak moon."</p> - <p>May, <i>Señko-p'o</i>, "To-plant-secretly moon." This refers to the + <p>April, <i>Púñka-p'o</i>, "Windbreak moon."</p> + <p>May, <i>Señko-p'o</i>, "To-plant-secretly moon." This refers to the planting of sweet corn in nooks and crevices, where children may not - see it, for the <i>Nimán-katcina</i>.</p> + see it, for the <i>Nimán-katcina</i>.</p> <p>June-October, nameless moons, or the same names as the five winter moons.</p> - <p>November, <i>Céñi-p'o</i>,<a name="FNanchor_17_17" id="FNanchor_17_17"></a><a href="#Footnote_17_17" class="fnanchor">[17]</a> "Horn moon," possibly referring to the <i>Aaltû</i> of the New-Fire ceremony.</p> - <p>December, <i>Tûñtai-p'o</i>, "Winter-solstice moon."</p> + <p>November, <i>Céñi-p'o</i>,<a name="FNanchor_17_17" id="FNanchor_17_17"></a><a href="#Footnote_17_17" class="fnanchor">[17]</a> "Horn moon," possibly referring to the <i>Aaltû</i> of the New-Fire ceremony.</p> + <p>December, <i>Tûñtai-p'o</i>, "Winter-solstice moon."</p> </blockquote> <h3><span class="smcap">Contemporary Ceremonies</span></h3> <p>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 <i>Soyaluña</i> is thus a synchronous + their respective pueblos. The <i>Soyaluña</i> 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:</p> <blockquote> <h3><i>Walpi</i></h3> - <p><span class="smcap">Moñkiva</span>: <i>Patki</i>, Water-house; <i>Tabo</i>, rabbit; <i>Kükütce</i>, Lizard; <i>Tuwa</i>, Sand; <i>Lenya</i>, Flute; <i>Piba</i>, Tobacco; and <i>Katcina</i>.</p> + <p><span class="smcap">Moñkiva</span>: <i>Patki</i>, Water-house; <i>Tabo</i>, rabbit; <i>Kükütce</i>, Lizard; <i>Tuwa</i>, Sand; <i>Lenya</i>, Flute; <i>Piba</i>, Tobacco; and <i>Katcina</i>.</p> <p><span class="smcap">Wikwaliobikiva</span>: <i>Asa</i>.</p> - <p><span class="smcap">Nacabkiva</span>: <i>Kokop</i>, Firewood; <i>Tcüa</i>, Snake.</p> + <p><span class="smcap">Nacabkiva</span>: <i>Kokop</i>, Firewood; <i>Tcüa</i>, Snake.</p> <p><span class="smcap">Alkiva</span>: <i>Ala</i>, Horn.</p> <p><span class="smcap">Tcivatokiva</span>: <i>Pakab</i>, Reed; <i>Honau</i>, Bear.</p> <h3><i>Sitcomovi</i></h3> @@ -541,8 +503,8 @@ Internet Archive/American Libraries.) <p><span class="smcap">Second Kiva</span>: <i>Asa</i>.</p> <p><span class="pagenum"><a name="Page_262" id="Page_262">[Pg 262]</a></span></p> <h3><i>Hano</i></h3> - <p><span class="smcap">Moñkiva</span>: <i>Sa</i>, Tobacco; <i>Ke</i>, Bear; <i>Kolon</i>, Corn, etc.</p> - <p><span class="smcap">Tewakiva</span>: <i>Nañ</i>, Sand; <i>Okuwuñ</i>, Rain-cloud, etc.</p> + <p><span class="smcap">Moñkiva</span>: <i>Sa</i>, Tobacco; <i>Ke</i>, Bear; <i>Kolon</i>, Corn, etc.</p> + <p><span class="smcap">Tewakiva</span>: <i>Nañ</i>, Sand; <i>Okuwuñ</i>, Rain-cloud, etc.</p> </blockquote> <p>The altars or fetishes in the five Walpi kivas are as follows:</p> <p>The altar described in a former publication<a name="FNanchor_18_18" id="FNanchor_18_18"></a><a href="#Footnote_18_18" class="fnanchor">[18]</a> is the most elaborate @@ -552,45 +514,45 @@ Internet Archive/American Libraries.) following fetishes: (1) An ancient mask resembling that of <i>Natacka</i> and called <i>tcakwaina</i>,<a name="FNanchor_19_19" id="FNanchor_19_19"></a><a href="#Footnote_19_19" class="fnanchor">[19]</a> attached to which is a wooden crook and a rattle; (2) an ancient bandoleer (<i>tozriki</i>); and (3) several stone images of animals. The shield which the <i>Asa</i> carried - before the <i>Moñkiva</i> altar had a star painted upon it.</p> -<p>The <i>Kokop</i> and <i>Tcüa</i> families, in the <i>Nacabkiva</i>, had no altar, + before the <i>Moñkiva</i> altar had a star painted upon it.</p> +<p>The <i>Kokop</i> and <i>Tcüa</i> families, in the <i>Nacabkiva</i>, 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 <i>Kokop</i> people.</p> <p>There was no altar in the <i>Alkiva</i>, but the <i>Ala</i> (Horn) clan - which met there had a stone image of Püükoñhoya, and on the - shield which they used in the <i>Moñkiva</i> there was a picture of + which met there had a stone image of Püükoñhoya, and on the + shield which they used in the <i>Moñkiva</i> there was a picture of Alosaka.</p> -<p>The <i>Pakab</i><a name="FNanchor_20_20" id="FNanchor_20_20"></a><a href="#Footnote_20_20" class="fnanchor">[20]</a> (Reed or Arrow) people had an altar in the <i>Tcivatokiva</i> where Pautiwa presided with the <i>típoni</i> or palladium +<p>The <i>Pakab</i><a name="FNanchor_20_20" id="FNanchor_20_20"></a><a href="#Footnote_20_20" class="fnanchor">[20]</a> (Reed or Arrow) people had an altar in the <i>Tcivatokiva</i> where Pautiwa presided with the <i>tÃponi</i> or palladium of that family.</p> <p><span class="pagenum"><a name="Page_263" id="Page_263">[Pg 263]</a></span></p> <p>The writer was unable to examine the fetishes of the <i>Honani</i> and <i>Asa</i> clans, who met in the two Sitcomovi kivas. It was reported - that they have no altars in the <i>Soyaluña</i>, but a study + that they have no altars in the <i>Soyaluña</i>, 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.<a name="FNanchor_21_21" id="FNanchor_21_21"></a><a href="#Footnote_21_21" class="fnanchor">[21]</a></p> -<p>Pocine, chief of the <i>Tewakiva</i>, belongs to the <i>Nañ-towa</i>, or - Sand clan, and is the elder son of Pocilipobi. Puñsauwi, his - uncle, is Pocilipobi's brother. As the <i>kimoñwi</i> or village chief of +<p>Pocine, chief of the <i>Tewakiva</i>, belongs to the <i>Nañ-towa</i>, or + Sand clan, and is the elder son of Pocilipobi. Puñsauwi, his + uncle, is Pocilipobi's brother. As the <i>kimoñwi</i> 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.</p> -<p>Anote, the chief of the <i>Moñkiva</i> of Hano, is the oldest man of +<p>Anote, the chief of the <i>Moñkiva</i> of Hano, is the oldest man of the <i>Sa-towa</i> or Tobacco clan. Satele, who assisted him in making - the altar, is a member of the <i>Ke</i> or Bear clan. Patuñtupi, who + the altar, is a member of the <i>Ke</i> or Bear clan. Patuñtupi, who was present when the altar was made at Hano, belongs to the <i>Kolon</i> or Corn clan.</p> <h3><span class="smcap">The Winter Solstice Ceremony</span></h3> -<p>The <i>Tûñtai</i> or <i>Soyaluña</i> ceremony of the East Mesa in 1898 +<p>The <i>Tûñtai</i> or <i>Soyaluña</i> ceremony of the East Mesa in 1898 extended from December 9th to the 19th inclusive, and the days were designated as follows:</p> <blockquote> - <p> <span style="margin-left: 0.5em;">9th, <i>Tcotcoñyuñya</i> (<i>Tcotcoñya</i>), Smoke assembly.</span><br /> - 10th, <i>Tceele tcalauûh</i>, Announcement.<br /> - 11th, <i>Cüs-tala</i>, First day.<br /> - 12th, <i>Lüc-tala</i>, Second day.<br /> + <p> <span style="margin-left: 0.5em;">9th, <i>Tcotcoñyuñya</i> (<i>Tcotcoñya</i>), Smoke assembly.</span><br /> + 10th, <i>Tceele tcalauûh</i>, Announcement.<br /> + 11th, <i>Cüs-tala</i>, First day.<br /> + 12th, <i>Lüc-tala</i>, Second day.<br /> 13th, <i>Paic-tala</i>, Third day.<br /> - 14th, <i>Yuñya</i>, Assemblage.<br /> - <span class="pagenum"><a name="Page_264" id="Page_264">[Pg 264]</a></span>15th, <i>Sockahimû</i>.<br /> + 14th, <i>Yuñya</i>, Assemblage.<br /> + <span class="pagenum"><a name="Page_264" id="Page_264">[Pg 264]</a></span>15th, <i>Sockahimû</i>.<br /> 16th, <i>Komoktotokya</i>.<br /> 17th, <i>Totokya</i>, <i>Totokpee</i>.<br /> 18th, <i>Pegumnove</i>.<br /> @@ -598,30 +560,30 @@ Internet Archive/American Libraries.) </p> </blockquote> <p>The active secret ceremonies began on the 14th and extended - to the 19th. <i>Yuñya</i> was the day on which the Walpi + to the 19th. <i>Yuñya</i> was the day on which the Walpi chiefs entered their kivas, and <i>Totokya</i> that on which the most important secret rites were performed.</p> -<p><i>Tcotcoñyuñya</i>, Smoke assembly. The time of the Soyaluña is +<p><i>Tcotcoñyuñya</i>, Smoke assembly. The time of the Soyaluña is fixed by Kwatcakwa, Sun-priest of the <i>Patki</i> 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 <i>Moñkiva</i>, and was attended by + Anwuci's wife, adjoining the <i>Moñkiva</i>, and was attended by Supela, Kwatcakwa, Sakwistiwa, Kwaa, and Anawita, all chiefs belonging to the <i>Patki</i> clan. The Smoke assemblage at Hano, - preliminary to the <i>Tûñtai</i>, was also held after sunset on December - 9th, and was attended by the following chiefs: Anote (Tem[)e]), <i>Sa-towa</i>; Satele, <i>Ke-towa</i>; Pocine (Koye), <i>Nañ-towa</i>; Patuñtupi, <i>Kolon-towa</i>.</p> -<p>There was no formal notification of <i>Tûñtai</i> from the housetops - of Hano on the following morning, the <i>Soyaluña</i> announcement + preliminary to the <i>Tûñtai</i>, was also held after sunset on December + 9th, and was attended by the following chiefs: Anote (Tem[)e]), <i>Sa-towa</i>; Satele, <i>Ke-towa</i>; Pocine (Koye), <i>Nañ-towa</i>; Patuñtupi, <i>Kolon-towa</i>.</p> +<p>There was no formal notification of <i>Tûñtai</i> from the housetops + of Hano on the following morning, the <i>Soyaluña</i> announcement from Walpi serving all three pueblos on the East Mesa.</p> <p>The formal announcement was made by Kopeli at daybreak - of December 10th. Hoñyi, the regular <i>tcakmoñwi</i>, or town-crier, + of December 10th. Hoñyi, the regular <i>tcakmoñwi</i>, or town-crier, was snowbound at Keam's Canyon, and consequently was unable to perform this function.</p> <p>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 <i>Soyaluña</i> ceremonies; it - probably occurs also in the <i>Lalakoñti</i> and <i>Mamzrauti</i>. It takes + dance, and in the Flute, New-fire, and <i>Soyaluña</i> ceremonies; it + probably occurs also in the <i>Lalakoñti</i> and <i>Mamzrauti</i>. It takes place several days before the Assembly day, when the chief enters the kiva and sets his <i>natci</i> or standard on the kiva hatch to announce that he has begun the ceremonies.</p> @@ -636,13 +598,13 @@ Internet Archive/American Libraries.) </div> <img src="images/platexviii.jpg" alt="" /> <p>Drawn by <span class="smcap">Mary M. Leighter</span></p> - <span class="caption">ALTAR IN THE MOÑKIVA AT HANO</span> </div> + <span class="caption">ALTAR IN THE MOÑKIVA AT HANO</span> </div> <p> </p> <p><span class="pagenum"><a name="Page_265" id="Page_265">[Pg 265]</a></span></p> <h3><span class="smcap">Kivas at Hano</span></h3> <p>There are two kivas in Hano, one of which, called <i>Tewakiva</i>, is situated at the head of the trail to the pueblo. The other, - called the <i>Moñkiva</i>, is built in the eastern part of the plaza, and, + called the <i>Moñkiva</i>, 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<a name="FNanchor_22_22" id="FNanchor_22_22"></a><a href="#Footnote_22_22" class="fnanchor">[22]</a> in shape, and in structural details resemble the kivas of Walpi. Each has a hatchway entrance @@ -650,15 +612,15 @@ Internet Archive/American Libraries.) 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.<a name="FNanchor_23_23" id="FNanchor_23_23"></a><a href="#Footnote_23_23" class="fnanchor">[23]</a></p> -<h3><span class="smcap">Altar in the Moñkiva at Hano</span></h3> -<p>Anote,<a name="FNanchor_24_24" id="FNanchor_24_24"></a><a href="#Footnote_24_24" class="fnanchor">[24]</a> the chief of the <i>Moñkiva</i>, constructed his altar (plate <span class="smcap">XVIII</span>) on the day above mentioned as <i>Paic-tala</i>. He anticipated +<h3><span class="smcap">Altar in the Moñkiva at Hano</span></h3> +<p>Anote,<a name="FNanchor_24_24" id="FNanchor_24_24"></a><a href="#Footnote_24_24" class="fnanchor">[24]</a> the chief of the <i>Moñkiva</i>, constructed his altar (plate <span class="smcap">XVIII</span>) on the day above mentioned as <i>Paic-tala</i>. He anticipated the others in making it, and began operations, about 10 <span class="smcap">A.M.</span>, 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 <i>típoni</i>, or chieftain's badge, even on the + kiva, but there was no <i>tÃponi</i>, or chieftain's badge, even on the completed altar.</p> <p>Shortly after Anote had finished sweeping the floor of the - kiva, Satele entered, followed a few minutes later by Patuñtupi.<a name="FNanchor_25_25" id="FNanchor_25_25"></a><a href="#Footnote_25_25" class="fnanchor">[25]</a> These three men, with Kalakwai, who was weaving a blanket, + kiva, Satele entered, followed a few minutes later by Patuñtupi.<a name="FNanchor_25_25" id="FNanchor_25_25"></a><a href="#Footnote_25_25" class="fnanchor">[25]</a> 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 @@ -680,7 +642,7 @@ Internet Archive/American Libraries.) 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 <i>Avaiyo</i>, the Tewa name of <i>Palülükoñ</i>, the + The image represents <i>Avaiyo</i>, the Tewa name of <i>Palülükoñ</i>, the Great Serpent. He added to the blunt end, or head, a small clay horn,<a name="FNanchor_27_27" id="FNanchor_27_27"></a><a href="#Footnote_27_27" class="fnanchor">[27]</a> and inserted a minute feather in the tip of the tail. He fashioned into a ball the clay that remained after making the @@ -695,7 +657,7 @@ Internet Archive/American Libraries.) 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 <i>poñya-saka</i>, + sticks, dingy with age, were tied in pairs, and were called <i>poñya-saka</i>, "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 @@ -737,17 +699,17 @@ Internet Archive/American Libraries.) 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 <i>pütabi</i>.<a name="FNanchor_29_29" id="FNanchor_29_29"></a><a href="#Footnote_29_29" class="fnanchor">[29]</a> He then sprinkled a line of pollen along this trail of meal.</p> + he stretched a string, with an attached feather, called the <i>pütabi</i>.<a name="FNanchor_29_29" id="FNanchor_29_29"></a><a href="#Footnote_29_29" class="fnanchor">[29]</a> He then sprinkled a line of pollen along this trail of meal.</p> <p>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.</p> <h3><span class="smcap">Altar in the Tewakiva at Hano</span></h3> <p>The altar (plate <span class="smcap">XIX</span>) in the <i>Tewakiva</i> was begun about 10 <span class="smcap">A.M.</span> on the Assembly day, and was made by Pocine,<a name="FNanchor_30_30" id="FNanchor_30_30"></a><a href="#Footnote_30_30" class="fnanchor">[30]</a> assisted by his - uncle, Puñsauwi, both members of the <i>Nañ-towa</i>, or Sand clan.</p> + uncle, Puñsauwi, both members of the <i>Nañ-towa</i>, or Sand clan.</p> <p>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 <i>Moñkiva</i>. The clay was moistened and kneaded on the + in the <i>Moñkiva</i>. 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.</p> <div class="figcenter" style="width: 800px;"> @@ -784,7 +746,7 @@ Internet Archive/American Libraries.) 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.<a name="FNanchor_32_32" id="FNanchor_32_32"></a><a href="#Footnote_32_32" class="fnanchor">[32]</a></p> -<p>The two men, Pocine and Puñsauwi, next raised the snake +<p>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 @@ -802,16 +764,16 @@ Internet Archive/American Libraries.) melon, and other seeds. These were regularly distributed, some being dropped along the back of the image.</p> <p>A row of eagle feathers was now inserted along the back of - the effigy, instead of in a ridge of sand as in the <i>Moñkiva</i> altar. + the effigy, instead of in a ridge of sand as in the <i>Moñkiva</i> altar. There were twelve of these feathers, and they were placed at - equal intervals from the neck to the tail of the effigy. Puñsauwi + 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 <i>pahos</i>, similar to those used on the altar of the <i>Moñkiva</i>. + called <i>pahos</i>, similar to those used on the altar of the <i>Moñkiva</i>. 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 <i>poñya-saka</i>, "altar-ladders," + the Hopi Indians. They are called <i>poñya-saka</i>, "altar-ladders," and imitations<a name="FNanchor_34_34" id="FNanchor_34_34"></a><a href="#Footnote_34_34" class="fnanchor">[34]</a> of them in miniature are made and placed in shrines on the final day of the ceremony.</p> <p>The insertion of the row of eagle-feathers along the back of @@ -853,7 +815,7 @@ Internet Archive/American Libraries.) 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 <i>sikyatci</i>, yellow-bird; <i>kwahu</i>, eagle or hawk; <i>koyoña</i>, turkey; and <i>pociwû</i>. Pocine sprinkled pollen along this line or meal trail.</p> + in sequence, beginning with the one nearest the ladder, were <i>sikyatci</i>, yellow-bird; <i>kwahu</i>, eagle or hawk; <i>koyoña</i>, turkey; and <i>pociwû</i>. Pocine sprinkled pollen along this line or meal trail.</p> <p>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 @@ -863,9 +825,9 @@ Internet Archive/American Libraries.) <p>Back of the altar, leaning against the wall of the kiva, was set upright a wooden slat, notched on both edges and called <i>tawa-saka</i>, "sun-ladder." Miniature imitations (plate <span class="smcap">XX</span>) of this are - made in this kiva on the last day of the <i>Tûñtai</i> and deposited in + made in this kiva on the last day of the <i>Tûñtai</i> and deposited in a shrine near Sikyaowatcomo, the site of the early settlement of - the Tewa. The <i>poñya-saka</i> or <i>tawa-saka</i> mentioned has not before + the Tewa. The <i>poñya-saka</i> or <i>tawa-saka</i> 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 @@ -894,30 +856,30 @@ Internet Archive/American Libraries.) to the south in winter and these ladders are made to aid him in rising, and thus in returning to bless them. More light will doubtless be shed on the significance of the sun-ladder prayer-offerings - when we know more of the ceremonies about the <i>Tûñtai</i> altars.</p> -<p>No <i>típoni</i> or badge of office was placed on this altar on the day + when we know more of the ceremonies about the <i>Tûñtai</i> altars.</p> +<p>No <i>tÃponi</i> or badge of office was placed on this altar on the day it was made, and my abrupt departure from the East Mesa made it impossible for me to see the rites which are later performed about it.</p> <p>It is evident, from the preceding description, that the priests of Hano have a knowledge of the Great Serpent cult corresponding - to the worship of Palülükoñ. Among the Hopi the <i>Patki</i> people claim to have introduced this cult<a name="FNanchor_41_41" id="FNanchor_41_41"></a><a href="#Footnote_41_41" class="fnanchor">[41]</a> in comparatively - recent times. There is a Tewa clan called <i>Okuwuñ</i> (Cloud) + to the worship of Palülükoñ. Among the Hopi the <i>Patki</i> people claim to have introduced this cult<a name="FNanchor_41_41" id="FNanchor_41_41"></a><a href="#Footnote_41_41" class="fnanchor">[41]</a> in comparatively + recent times. There is a Tewa clan called <i>Okuwuñ</i> (Cloud) which corresponds, so far as meaning goes, with the <i>Patki</i> clan of the Hopi. Whether this clan brought with it a knowledge of the Great Snake is not clear, as traditions are silent on that point.</p> -<p>There is a tradition in the <i>Okuwuñ</i> clan that their ancestors, - like those of the <i>Patki</i>, came from the south, and that the <i>Nañ-towa</i> bears a like relationship to the <i>Okuwuñ</i> that the Hopi <i>Tuwa</i> clan does to the <i>Patki</i>.<a name="FNanchor_42_42" id="FNanchor_42_42"></a><a href="#Footnote_42_42" class="fnanchor">[42]</a> If this tradition is well founded, a knowledge +<p>There is a tradition in the <i>Okuwuñ</i> clan that their ancestors, + like those of the <i>Patki</i>, came from the south, and that the <i>Nañ-towa</i> bears a like relationship to the <i>Okuwuñ</i> that the Hopi <i>Tuwa</i> clan does to the <i>Patki</i>.<a name="FNanchor_42_42" id="FNanchor_42_42"></a><a href="#Footnote_42_42" class="fnanchor">[42]</a> If this tradition is well founded, a knowledge of the Great Snake fetish of the two Hano kivas may have - been brought by the <i>Okuwuñ</i> and <i>Nañ-towa</i> into Tusayan from - the same place as that of Palülükoñ.</p> + been brought by the <i>Okuwuñ</i> and <i>Nañ-towa</i> into Tusayan from + the same place as that of Palülükoñ.</p> <p><span class="pagenum"><a name="Page_274" id="Page_274">[Pg 274]</a></span></p> <p>The Kwakwantu society of the <i>Patki</i> clans among the Hopi are intimately connected with this Great Plumed or Horned Snake cult. In some parts of the New-fire ceremony, in which this society takes a prominent part, each member of the society carries in his hand a small wooden image of a horned snake. These - images are called <i>moñkohus</i>, some of the typical forms of which + images are called <i>moñkohus</i>, some of the typical forms of which are figured in an article on the <i>Naacnaiya</i>.<a name="FNanchor_43_43" id="FNanchor_43_43"></a><a href="#Footnote_43_43" class="fnanchor">[43]</a> The head of the snake and its horn are well represented in several of these wooden effigies.</p> @@ -928,20 +890,20 @@ Internet Archive/American Libraries.) century. The makers claim that their forefathers brought a knowledge of them from Tcewadi, in the upper valley of the Rio Grande in New Mexico, and that their relatives in the Tewa - pueblos in the east still use like altars in their celebration at the <i>Tûñtai</i>.</p> -<p>Nothing, so far as known, has yet been published on the <i>Tûñtai</i> altars of the eastern Tanoan people, but ethnographers + pueblos in the east still use like altars in their celebration at the <i>Tûñtai</i>.</p> +<p>Nothing, so far as known, has yet been published on the <i>Tûñtai</i> altars of the eastern Tanoan people, but ethnographers may yet find in the kivas of those villages material which will render the above descriptions of comparative interest. The resemblance - of the <i>Tûñtai</i> altars to that of the <i>Patki</i> and related - families in the Walpi <i>Moñkiva</i> at the Winter Solstice, is a very + of the <i>Tûñtai</i> altars to that of the <i>Patki</i> and related + families in the Walpi <i>Moñkiva</i> at the Winter Solstice, is a very distant one. Both have snake effigies, but there is practically little else in common between them, or with the altar erected at the - same time by the <i>Pakab</i> people in the <i>Tcivatokiva</i>. The <i>Tûñtai</i> altars + same time by the <i>Pakab</i> people in the <i>Tcivatokiva</i>. The <i>Tûñtai</i> altars are characteristically Tewan, and, while homologous with each other, are different from any yet known from the Hopi pueblos.</p> <p><span class="pagenum"><a name="Page_275" id="Page_275">[Pg 275]</a></span></p> -<p>The purport of the <i>Tûñtai</i> rites at Hano seems to be similar to - that of the Hopi <i>Soyaluña</i>, namely, to draw back the sun in its +<p>The purport of the <i>Tûñtai</i> rites at Hano seems to be similar to + that of the Hopi <i>Soyaluña</i>, namely, to draw back the sun in its southern declination, and to fertilize the corn and other seeds and increase all worldly possessions. As at Walpi, strings with attached feathers are made and given to men and women with @@ -951,7 +913,7 @@ Internet Archive/American Libraries.) indeed every possession which the Indian has and wishes to increase. The presence of the idol of the snake means snake worship.</p> -<p>The survival of the Tanoan <i>Tûñtai</i> altars at Hano is typical of +<p>The survival of the Tanoan <i>Tûñtai</i> altars at Hano is typical of the way in which the Tusayan ritual has grown to its present complicated form. They are instances of an intrusive element which has not yet been amalgamated, as the knowledge of them @@ -982,13 +944,13 @@ Internet Archive/American Libraries.) same clans united in the same relative proportions. Hence the old remark that what is true of one pueblo is true of all, does not apply to their ritual. Some ceremonies at Jemez, Acoma, Sia, - and Zuñi, for instance, are like some ceremonies at Walpi; but + and Zuñi, for instance, are like some ceremonies at Walpi; but the old ceremonial calendar in any one of these pueblos was different from that of the other, because the component families were not the same. In the same way the ceremonies at Hano and Walpi have certain things in common, due no doubt to the assimilation in the latter of certain Tanoan clans, but their calendars - are very different. The <i>Tûñtai</i> at Hano differs more widely + are very different. The <i>Tûñtai</i> at Hano differs more widely from the Winter Solstice ceremony at Walpi, a gunshot away, than the Walpi observance differs from that at Oraibi, twenty miles distant. So we might also predict that if we knew the @@ -1018,12 +980,12 @@ Internet Archive/American Libraries.) pueblo are still visible, and the foundation walls can readily be traced.</p> </div> <div class="footnote"> - <p><a name="Footnote_5_5" id="Footnote_5_5"></a><a href="#FNanchor_5_5"><span class="label">[5]</span></a> The Hano names of these pueblos are—San Juan, ——; Santa Clara, <i>Kap'a</i>; San Ildefonso, <i>Pocuñwe</i>; Pojoaque, <i>P'okwode</i>; Nambe, <i>Nûme</i>; Tesuque, <i>Tetsogi</i>. They also claim Taos (<i>Tawile</i>) and Picuris (<i>Ohke</i>), but say that another + <p><a name="Footnote_5_5" id="Footnote_5_5"></a><a href="#FNanchor_5_5"><span class="label">[5]</span></a> The Hano names of these pueblos are—San Juan, ——; Santa Clara, <i>Kap'a</i>; San Ildefonso, <i>Pocuñwe</i>; Pojoaque, <i>P'okwode</i>; Nambe, <i>Nûme</i>; Tesuque, <i>Tetsogi</i>. They also claim Taos (<i>Tawile</i>) and Picuris (<i>Ohke</i>), but say that another speech is mixed with theirs in these pueblos.</p> </div> <div class="footnote"> <p><a name="Footnote_6_6" id="Footnote_6_6"></a><a href="#FNanchor_6_6"><span class="label">[6]</span></a> The Tewa of Hano call the Hopi <i>Koso</i>, and the Hopi speak of the Hano people - as the <i>Towa</i> or the <i>Hanum-nyûmû</i>. The word "Moki," so constantly used by + as the <i>Towa</i> or the <i>Hanum-nyûmû</i>. The word "Moki," so constantly used by white people to designate the Hopi, is never applied by the Hopi to themselves, and they strongly object to it. The dead are said to be <i>moki</i>, which enters into the formation of verbs, as <i>tconmoki</i>, to starve; <i>tcinmoki</i>, to be very lonesome, etc. The name <i>Hano</i> or <i>Hanoki</i> is, I believe, simply a combination of the words <i>Hano</i> and <i>ki</i>, "eastern @@ -1049,7 +1011,7 @@ Internet Archive/American Libraries.) <p><a name="Footnote_10_10" id="Footnote_10_10"></a><a href="#FNanchor_10_10"><span class="label">[10]</span></a> It is not unusual to find several names applied to the same person. Thus, Hani, the chief of the <i>Piba</i> clans at Walpi, is called Lesma in the Snake kiva. The Walpi call the author Nakwipi, but the Flute chief at Cipaulovi insists that his name - is Yoyowaiamû, which appellation was given when the author was inducted into the + is Yoyowaiamû, which appellation was given when the author was inducted into the Flute rites at that pueblo in 1891.</p> </div> <div class="footnote"> @@ -1086,12 +1048,12 @@ Internet Archive/American Libraries.) </div> <div class="footnote"> <p><a name="Footnote_16_16" id="Footnote_16_16"></a><a href="#FNanchor_16_16"><span class="label">[16]</span></a> The names of many Tewa women end in <i>pobi</i>, corresponding with the Hopi <i>si</i>, - a contracted form of <i>sihû</i>, in women's names, as Hoñsi, Nasiumsi, etc.</p> + a contracted form of <i>sihû</i>, in women's names, as Hoñsi, Nasiumsi, etc.</p> </div> <div class="footnote"> - <p><a name="Footnote_17_17" id="Footnote_17_17"></a><a href="#FNanchor_17_17"><span class="label">[17]</span></a> Among the Hopi the moon (Tewa <i>p'o</i>) is called <i>müiyaûh</i>; new moon, <i>müiyakatci</i>; - first quarter, <i>müiyachaunacapti</i>; full moon, <i>müiyanacapti</i>. An eclipse of the - moon is spoken of as <i>müiyaûh moki</i>, "dead moon." There was a total eclipse of + <p><a name="Footnote_17_17" id="Footnote_17_17"></a><a href="#FNanchor_17_17"><span class="label">[17]</span></a> Among the Hopi the moon (Tewa <i>p'o</i>) is called <i>müiyaûh</i>; new moon, <i>müiyakatci</i>; + first quarter, <i>müiyachaunacapti</i>; full moon, <i>müiyanacapti</i>. An eclipse of the + moon is spoken of as <i>müiyaûh moki</i>, "dead moon." There was a total eclipse of the moon visible at Walpi near the end of December, 1898, when the full moon arose partially obscured. This, said Sikyatala, was bad for the Americans who dwell in the far east, but not for the Hopi. A "dead moon," when in the meridian of the Hopi @@ -1107,7 +1069,7 @@ Internet Archive/American Libraries.) </div> <div class="footnote"> <p><a name="Footnote_20_20" id="Footnote_20_20"></a><a href="#FNanchor_20_20"><span class="label">[20]</span></a> The particular ceremony of the <i>Pakab</i> peoples is the <i>Momtcita</i>, a single day's rite - which occurs just after the <i>Soyaluña</i>, under direction of Pautiwa. Connected with this + which occurs just after the <i>Soyaluña</i>, under direction of Pautiwa. Connected with this ceremony are the performances of the "stick swallowers" or <i>Nocoto</i> priests who were thought to be extinct at Walpi, but Eewa is chief of the <i>Nocotana</i> priests, and the society includes Wikyatiwa, Talahoya, Sikyaventima, and others. They still practice @@ -1118,15 +1080,15 @@ Internet Archive/American Libraries.) <div class="footnote"> <p><a name="Footnote_21_21" id="Footnote_21_21"></a><a href="#FNanchor_21_21"><span class="label">[21]</span></a> Tcoshoniwa is generally called by a nickname, Tcino, "Bald-head," or "Curly-hair," a sobriquet to which he strongly objects. He is one of the oldest men of Sitcomovi, - belongs to the <i>Patki</i> clan, and was formerly the <i>kimoñwi</i> or governor of + belongs to the <i>Patki</i> clan, and was formerly the <i>kimoñwi</i> or governor of Sitcomovi. Hani, of the <i>Piba</i> (Tobacco) clan, is political chief of Walpi; and Anote, - also of the <i>Piba</i> clan, is chief of Hano. All the pueblos have <i>kimoñwis</i> or governors, + also of the <i>Piba</i> clan, is chief of Hano. All the pueblos have <i>kimoñwis</i> or governors, and the office dates from early times; but these pueblo chiefs have no authority over pueblos other than their own.</p> </div> <div class="footnote"> <p><a name="Footnote_22_22" id="Footnote_22_22"></a><a href="#FNanchor_22_22"><span class="label">[22]</span></a> The orientation of the Hano kivas is not far from that of the other East Mesa - kivas, or about north 44º west.</p> + kivas, or about north 44º west.</p> </div> <div class="footnote"> <p><a name="Footnote_23_23" id="Footnote_23_23"></a><a href="#FNanchor_23_23"><span class="label">[23]</span></a> The chief kiva had a small stove, an innovation which was greatly appreciated @@ -1141,7 +1103,7 @@ Internet Archive/American Libraries.) called "Esquash" by Americans.</p> </div> <div class="footnote"> - <p><a name="Footnote_26_26" id="Footnote_26_26"></a><a href="#FNanchor_26_26"><span class="label">[26]</span></a> The corn-husk packet of meal seems to be wanting in Zuñian, Keresan, and + <p><a name="Footnote_26_26" id="Footnote_26_26"></a><a href="#FNanchor_26_26"><span class="label">[26]</span></a> The corn-husk packet of meal seems to be wanting in Zuñian, Keresan, and Tanoan prayer-sticks, but it is almost universally present in those of the Hopi. The Tanoan prayer-stick is called <i>o'dope</i>.</p> </div> @@ -1163,7 +1125,7 @@ Internet Archive/American Libraries.) </div> <div class="footnote"> <p><a name="Footnote_30_30" id="Footnote_30_30"></a><a href="#FNanchor_30_30"><span class="label">[30]</span></a> Pocine is a youth not far from seventeen years of age. His marriage ceremony - was studied by the writer a week before the <i>Tûñtai</i>.</p> + was studied by the writer a week before the <i>Tûñtai</i>.</p> </div> <div class="footnote"> <p><a name="Footnote_31_31" id="Footnote_31_31"></a><a href="#FNanchor_31_31"><span class="label">[31]</span></a> The triangle among the Hopi is almost as common a symbol of the rain-cloud as @@ -1184,7 +1146,7 @@ Internet Archive/American Libraries.) vitalize the seeds by the accompanying rites about the altar.</p> </div> <div class="footnote"> - <p><a name="Footnote_34_34" id="Footnote_34_34"></a><a href="#FNanchor_34_34"><span class="label">[34]</span></a> Called <i>omowûh-saka</i>, "rain-cloud ladders."</p> + <p><a name="Footnote_34_34" id="Footnote_34_34"></a><a href="#FNanchor_34_34"><span class="label">[34]</span></a> Called <i>omowûh-saka</i>, "rain-cloud ladders."</p> </div> <div class="footnote"> <p><a name="Footnote_35_35" id="Footnote_35_35"></a><a href="#FNanchor_35_35"><span class="label">[35]</span></a> <i>Smithsonian Report</i>, 1895, pl. lvii.</p> @@ -1206,7 +1168,7 @@ Internet Archive/American Libraries.) <div class="footnote"> <p><a name="Footnote_39_39" id="Footnote_39_39"></a><a href="#FNanchor_39_39"><span class="label">[39]</span></a> This zigzag framework had appended to one end a carved imitation of a snake's head, and as it represents the lightning this association was not incongruous. Similar - frameworks are carried in the dance by a man impersonating Püükoñ, the War god, + frameworks are carried in the dance by a man impersonating Püükoñ, the War god, and at certain other times when lightning is symbolized.</p> </div> <div class="footnote"> @@ -1217,19 +1179,19 @@ Internet Archive/American Libraries.) white <i>paho</i> of the Middle Mesa, and does not know when it is made nor its shape and use.</p> </div> <div class="footnote"> - <p><a name="Footnote_41_41" id="Footnote_41_41"></a><a href="#FNanchor_41_41"><span class="label">[41]</span></a> All Hopi priests are very solicitous that sketches of the <i>Patki</i> altar in the <i>Soyaluña</i> should not be shown to Tewa men or women, and the Tewa men begged me to + <p><a name="Footnote_41_41" id="Footnote_41_41"></a><a href="#FNanchor_41_41"><span class="label">[41]</span></a> All Hopi priests are very solicitous that sketches of the <i>Patki</i> altar in the <i>Soyaluña</i> 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.</p> </div> <div class="footnote"> - <p><a name="Footnote_42_42" id="Footnote_42_42"></a><a href="#FNanchor_42_42"><span class="label">[42]</span></a> The <i>Tuwa</i> (Sand) or <i>Kükütce</i> (Lizard) clan lived at Pakatcomo with the <i>Patki</i> people, according to their legends.</p> + <p><a name="Footnote_42_42" id="Footnote_42_42"></a><a href="#FNanchor_42_42"><span class="label">[42]</span></a> The <i>Tuwa</i> (Sand) or <i>Kükütce</i> (Lizard) clan lived at Pakatcomo with the <i>Patki</i> people, according to their legends.</p> </div> <div class="footnote"> - <p><a name="Footnote_43_43" id="Footnote_43_43"></a><a href="#FNanchor_43_43"><span class="label">[43]</span></a> <i>Journal of American Folk-lore</i>, 1892, pl. <span class="smcap">II</span>, figs. 1-4. These <i>moñkohus</i> of + <p><a name="Footnote_43_43" id="Footnote_43_43"></a><a href="#FNanchor_43_43"><span class="label">[43]</span></a> <i>Journal of American Folk-lore</i>, 1892, pl. <span class="smcap">II</span>, figs. 1-4. These <i>moñkohus</i> 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 <i>Palülükoñs</i>. + the article quoted it was not stated that the effigies with heads represent <i>Palülükoñs</i>. The effigy on the massive club borne by the chief of the Kwakwantu also represents the Great Snake.</p> </div> @@ -1240,383 +1202,6 @@ Internet Archive/American Libraries.) <p>Reference to the scale on caption to Plate XX should be ignored.</p> </div> - - - - - - -<pre> - - - - - -End of the Project Gutenberg EBook of The Winter Solstice Altars at Hano -Pueblo, by J. 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