,vol4 ,,iv1 ,no4 #d ,may #ae1 #aicc     
,university of ,arizona ,bulletin       
,,social ,,science ,,bulletin ,no4 #b   
,the ,unwritten ,literature of the ,hopi
   ,,by ,,hattie ,,greene ,,lockett     
,,published ,,by ,university of ,arizona
 ,,tucson1 ,,arizona     ,,table ,,of   
,,contents  ,i4 ,introduction ,general  
,statement ,the ,challenge ,the ,myth1  
,its ,meaning and ,function in          
,primitive ,life  ,,ii4 ,the ,hopi      
,their ,country1 ,the ,people  ,,iii4   
,hopi ,social ,organization ,government 
,the ,clan and ,marriage ,property1     
,lands1 ,houses1 ,divorce ,woman's ,work
 ,man's ,work  ,,iv4 ,pottery and       
,basket ,making ,traditional1 ,its      
,symbolism  ,v4 ,house ,building  ,,vi4 
,myth and ,folktale1 ,general           
,discussion ,stability ,intrusion of    
,contemporary ,material ,how and ,why   
,myths are ,kept ,service of ,myth ,hopi
 ,story ,telling  ,,vii4 ,hopi ,religion
 ,gods and ,kachinas ,religion ,not for 
,morality  ,,viii4 ,ceremonies1 ,general

 ,discussion ,belief and ,ceremonial    
,,ix4 ,hopi ,myths and ,traditions and  
,some ,ceremonies ,based ,upon ,them    
,the ,emergence ,myth and the           
,wu-wu-che-,ma ,ceremony ,some          
,migration ,myths ,flute ,ceremony and  
,tradition ,other ,dances ,the ,snake   
,myth and the ,snake ,dance ,a ,flood   
and ,turkey ,feathers  ,x4 ,ceremonies  
for ,birth1 ,marriage1 ,burial ,birth   
,marriage ,burial  ,,xi4 ,stories ,told 
,today ,an ,ancient ,feud ,memories of a
 ,hopi ,centenarian ,the ,coyote and the
 ,water ,plume ,snake ,a ,bear ,story   
,the ,giant and the ,twin ,war ,gods    
,the ,coyote and the ,turtle ,the ,frog 
and the ,locust  ,,xii4 ,conclusion     
,the ,unwritten ,literature of the      
,hopi#a  ,footnote #a3 ,a thesis        
accepted in partial fulfillment of the  
requirements for the ,master of ,arts   
degree in ,archaeology1 ,university of  
,arizona1 #aicc4 ,published under the   
direction of the ,committee on ,graduate
 ,study1 ,r4,j4 ,leonard1 ,chairman4    

,i4 ,,introduction  ,,showing ,,that    
,,the ,,present-,,day ,,social          
,,organization ,,of ,,the ,,hopi ,,is   
,,the ,,outgrowth ,,of ,,their          
,,unwritten ,,literature         99     
99       99       99       99  ,,general
 ,,statement  ,by a brief survey of     
present day ,hopi culture and an        
examination into the myths and          
traditions constituting the unwritten   
literature of this people1 this bulletin
 proposes to show that an intimate      
connection exists between their ritual  
acts1 their moral standards1 their      
social organization1 even their         
practical activities of today1 and their
 myths and tales--the still unwritten   
legendary lore4  ,the myths and legends 
of primitive peoples have always        
interested the painter1 the poet1 the   
thinker2 and we are coming to realize   
more and more that they constitute a    
treasure-trove for the archaeologist1   
and especially the anthropologist1 for  
these sources tell us of the struggles1 

the triumphs1 the wanderings of a       
people1 of their aspirations1 their     
ideals and beliefs2 in short1 they give 
us a twilight history of the race4  ,as 
the geologist traces in the rocks the   
clear record of the early beginnings of 
life on our planet1 those first steps   
that have led through the succession of 
ever-developing forms of animal and     
plant life at last culminating in man   
and the world as we now see them1 so    
does the anthropologist discover in the 
myths and legends of a people the dim   
traces of their origin and development  
till these come out in the stronger     
light of historical time4 ,and it is at 
this point that the ethnologist1 trying 
to understand a race as he finds them   
today1 must look earnestly back into the
 realm of beginnings1 through this      
window of so-called legendary lore1 in  
order to account for much that he finds 
in the culture of the present day4      
,the ,challenge3 ,need of ,research on  
,basic ,beliefs ,underlying ,ceremonies 

,wissler says3#b ,it is still an open   
question in primitive social psychology 
whether we are justified in assuming    
that beliefs of a basic character do    
motivate ceremonies4 ,it seems to us    
that such must be the case1 because we  
recognize a close similarity in numerous
 practices and because we are accustomed
 to believe in the unity of the world   
and life4 ,so it may still be our safest
 procedure to secure better records of  
tribal traditional beliefs and to deal  
with objective procedures as far as     
possible4 ,no one has ventured to       
correlate specific beliefs and          
ceremonial procedures1 but it is through
 this approach that the motivating power
 of beliefs will be revealed1 if such   
potency exists4  ,footnote #b3 ,wissler1
 ,clark1 ,an ,introduction to ,social   
,anthropology3 ,henry ,holt  ,co41 ,new 
,york1 #aibf1 p4 #bff4  ,some work has  
been done along this line by ,kroeber   
for the tribes of ,california1 ,lowie   
for the ,crow ,indians1 and ,junod for  

the ,ekoi of ,west ,africa2 but it      
appears that the anthropological problem
 of basic beliefs and philosophies is   
dependent upon specific tribal studies  
and that more research is called for4   
,the ,myth1 ,its ,meaning and ,function 
in ,primitive ,life  ,as a background   
for our discussion we shall need to     
consider first1 the nature and          
significance of mythology1 since there  
is some1 indeed much1 difference of     
opinion on the subject1 and to arrive at
 some basis of understanding as to its  
function4  ,the so-called school of     
,nature-,mythology1 which flourishes    
mainly in ,germany1 maintains that      
primitive man is highly interested in   
natural phenomena1 and that this        
interest is essentially of a theoretic1 
contemplative and poetical character4   
,to writers of this school every myth   
has as its kernel or essence some       
natural phenomenon or other1 even though
 such idea is not apparent upon the     
surface of the story2 a deeper meaning1 

a symbolic reference1 being insisted    
upon4 ,such famous scholars as          
,ehrenreich1 ,siecke1 ,winckler1 ,max   
,muller1 and ,kuhn have long given us   
this interpretation of myth4  ,in strong
 contrast to this theory which regards  
myth as naturalistic1 symbolic1 and     
imaginary1 we have the theory which     
holds a sacred tale as a true historical
 record of the past4 ,this idea is      
supported by the so-called ,historical  
school in ,germany and ,america1 and    
represented in ,england by ,dr4 ,rivers4
 ,we must admit that both history and   
natural environment have left a profound
 imprint on all cultural achievement1   
including mythology1 but we are not     
justified in regarding all mythology as 
historical chronicle1 nor yet as the    
poetical musings of primitive           
naturalists4 ,the primitive does indeed 
put something of historical record and  
something of his best interpretation of 
mysterious natural phenomena into his   
legendary lore1 but there is something  

else1 we are led to believe1 that takes 
precedence over all other considerations
 in the mind of the primitive 7as well  
as in the minds of all of the rest of   
us7 and that is getting on in the world1
 a pragmatic outlook4  ,it is evident   
that the primitive relies upon his      
ancient lore to help him out in his     
struggle with his environment1 in his   
needs spiritual and his needs physical1 
and this immense service comes through  
religious ritual1 moral incentive1 and  
sociological pattern1 as laid down in   
the cherished magical and legendary lore
 of his tribe4  ,the close connection   
between religion and mythology1         
under-estimated by many1 has been fully 
appreciated by the great ,british       
anthropologist1 ,sir ,james ,frazer1 and
 by classical scholars like ,miss ,jane 
,harrison4 ,the myth is the ,bible of   
the primitive1 and just as our ,sacred  
,story lives in our ritual and in our   
morality1 as it governs our faith and   
controls our conduct1 even so does the  

savage live by his mythology4  ,the     
myth1 as it actually exists in a        
primitive community1 even today1 is not 
of the nature of fiction such as our    
novel1 but is a living reality1 believed
 to have once happened in primeval times
 when the world was young and continuing
 ever since to influence the world and  
human destiny4  ,the mere fireside tale 
of the primitive may be a narrative1    
true or imaginary1 or a sort of fairy   
story1 a fable or a parable1 intended   
mainly for the edification of the young 
and obviously pointing a moral or       
emphasizing some useful truth or        
precept4 ,and here we do recognize      
symbolism1 much in the nature of        
historical record4 ,but the special     
class of stories regarded by the        
primitive as sacred1 his sacred myths1  
are embodied in ritual1 morals1 and     
social organization1 and form an        
integral and active part of primitive   
culture4 ,these relate back to best     
known precedent1 to primeval reality1 by

 which pattern the affairs of men have  
ever since been guided1 and which       
constitute the only safe path4          
,malinowski#c stoutly maintains that    
these stories concerning the origins of 
rites and customs are not told in mere  
explanation of them2 in fact1 he insists
 they are not intended as explanations  
at all1 but that the myth states a      
precedent which constitutes an ideal and
 a warrant for its continuance1 and     
sometimes furnishes practical directions
 for the procedure4 ,he feels that those
 who consider the myths of the savage as
 mere crude stories made up to explain  
natural phenomena1 or as historical     
records true or untrue1 have made a     
mistake in taking these myths out of    
their life-context and studying them    
from what they look like on paper1 and  
not from what they do in life4          
,footnote #c3 ,malinowski1 ,b41 ,myth in
 ,primitive ,psychology3 ,m4,w4 ,norton 
,co41 ,inc41 ,new ,york1 #aibf1 p4 #ai4 
,since ,malinowski's definition of myth 

differs radically from that of many     
other writers on the subject1 we would  
refer the reader to the discussion of   
myth under the head of ,social          
,anthropology in the ,encyclopedia      
,britannica1 ,fourteenth ,edition1 page 
#hfi4     ,,ii4 ,,the ,,hopi         99 
99       99       99       99  ,their   
,country--,the ,people  ,the ,hopi      
,indians live in northern ,arizona about
 one hundred miles northeast of         
,flagstaff1 seventy miles north of      
,winslow1 and seventy-five miles north  
of ,holbrook4  ,for at least eight      
hundred years the ,hopi pueblos have    
occupied the southern points of three   
fingers of ,black ,mesa1 the outstanding
 physical feature of the country1       
commonly referred to as ,first1 ,second1
 and ,third ,mesas4  ,it is evident that
 in late prehistoric times several large
 villages were located at the foot of   
,first and ,second ,mesas1 but at       
present1 except for two small           
settlements around trading posts1 the   

villages are all on top of the mesas4   
,on the ,first ,mesa we find ,walpi1    
,sichomovi1 and ,hano1 the latter not   
,hopi but a ,tewa village built about   
#agjj by immigrants from the ,rio       
,grande ,valley1 and at the foot of this
 mesa the modern village of ,polacca    
with its government school and trading  
post4 ,on ,second ,mesa are             
,mashongnovi1 ,shipaulovi1 and          
,shungopovi1 with ,toreva ,day ,school  
at its foot4 ,on ,third ,mesa ,oraibi1  
,hotavilla1 and ,bacabi are found1 with 
a government school and a trading post  
at ,lower ,oraibi and another school at 
,bacabi4 ,moencopi1 an offshoot from    
,old ,oraibi1 is near ,tuba ,city4      
,this area was once known as the old    
,spanish ,province of ,tusayan1 and the 
,hopi villages are called pueblos1      
,spanish for towns4 ,in #ahhb1          
#b1dgb1cbj acres of land were set aside 
from the public domain as the ,hopi     
,indian ,reservation4 ,at present the   
,hopi area is included within the       

greater ,navajo ,reservation and        
administered by a branch of the latter  
,indian agency4  ,the name ,hopi or     
,hopitah means peaceful people1 and the 
name ,moqui1 sometimes applied to them  
by unfriendly ,navajo neighbors1 is     
really a ,zuni word meaning dead1 a term
 of derision4 ,naturally the ,hopi do   
not like being called ,moqui1 though no 
open resentment is ever shown4 ,early   
fiction and even some early scientific  
reports used the term ,moqui instead of 
,hopi4  ,admirers have called these     
peaceful pueblo dwellers ,the ,quaker   
,people1 but that is a misnomer for     
these sturdy brown heathen who have     
never asked or needed either government 
aid or government protection1 have a    
creditable record of defensive warfare  
during early historic times and running 
back into their traditional history1 and
 have also some accounts of civil       
strife4  ,the nomadic ,utes1 ,piutes1   
,apaches1 and ,navajos for years raided 
the fields and flocks of this           

industrious1 prosperous1 sedentary      
people2 in fact1 the famous ,navajo     
blanket weavers got the art of weaving  
and their first stock of sheep through  
stealing ,hopi women and ,hopi sheep4   
,but there came a time when the peaceful
 ,hopi decided to kill the ,navajos who 
stole their crops and their girls1 and  
then conditions improved4 ,too1 soon    
after1 came the ,united ,states         
government and ,kit ,carson to          
discipline the raiding ,navajos4  ,the  
only semblance of trouble our government
 has had with the ,hopi grew out of the 
objection1 in fact1 refusal1 of some of 
the more conservative of the village    
inhabitants to send their children to   
school4 ,the children were taken by     
force1 but no blood was shed1 and now   
government schooling is universally     
accepted and generally appreciated4  ,a 
forbidding expanse of desert waste lands
 surrounds the ,hopi mesas1 furnishing  
forage for ,hopi sheep and goats during 
the wet season and browse enough to     

sustain them during the balance of the  
year4 ,these animals are of a hardy type
 adapted to their desert environment4   
,our pure blood stock would fare badly  
under such conditions4 ,however1 the    
type of wool obtained from these native 
sheep lends itself far more happily to  
the weaving of the fine soft blankets so
 long made by the ,hopi than does the   
wool of our high grade ,merino sheep or 
a mixture of the two breeds4 ,this is so
 because our ,merino wool requires the  
commercial scouring given it by modern  
machine methods1 whereas the ,hopi wool 
can be reduced to perfect working       
condition by the primitive hand washing 
of the ,hopi women4  ,as one approaches 
the dun-colored mesas from a distance he
 follows their picturesque outlines     
against the sky line1 rising so abruptly
 from the plain below1 but not until one
 is within a couple of miles can he     
discern the villages that crown their   
heights4 ,and no wonder these           
dun-colored villages seem so perfectly a

 part of the mesas themselves1 for they 
are literally so--their rock walls and  
dirt roofs having been merely picked up 
from the floor and sides of the mesa    
itself and made into human habitations4 
,the ,hopi number about #b1ejj and are a
 ,shoshonean stock4 ,they speak a       
language allied to that of the ,utes and
 more remotely to the language of the   
,aztecs in ,mexico4#d  ,footnote #d3    
,colton1 ,h4,s41 ,days in the ,painted  
,desert3 ,museum ,press1 ,flagstaff1    
#aicb1 p4 #ag4  ,according to their     
traditions the various ,hopi clans      
arrived in ,hopiland at different times 
and from different directions1 but they 
were all a kindred people having the    
same tongue and the same fundamental    
traditions4  ,they did not at first     
build on the tops of the mesas1 but at  
their feet1 where their corn fields now 
are1 and it was not from fear of the    
war-like and aggressive tribes of       
neighboring ,apaches and ,navajos that  
they later took to the mesas1 as we once

 supposed4 ,a closer acquaintance with  
these people brings out the fact that it
 was not till the ,spaniards had come to
 them and established ,catholic         
,missions in the late ,seventeenth      
,century that the ,hopi decided to move 
to the more easily defended mesa tops   
for fear of a punitive expedition from  
the ,spaniards whose priests they had   
destroyed4  ,we are told that these     
desert-dwellers1 whose very lives have  
always depended upon their little corn  
fields along the sandy washes that      
caught and held summer rains1 always    
challenged new-coming clans to prove    
their value as additions to the         
community1 especially as to their magic 
for rain-making1 for life here was a    
hardy struggle for existence1 with water
 as a scarce and precious essential4    
,among the first inhabitants was the    
,snake ,clan with its wonderful         
ceremonies for rain bringing1 as well as
 other sacred rites4 ,willingly they    
accepted the rituals and various        

religious ceremonials of new-comers when
 they showed their ability to help out  
with the eternal problem of propitiating
 the gods that they conceived to have   
control over rain1 seed germination1 and
 the fertility and well-being of the    
race4  ,in exactly the same spirit they 
welcomed the friars4 ,perhaps these     
priests had good medicine that would    
help out4 ,maybe this new kind of altar1
 image1 and ceremony would bring rain   
and corn and health2 they were quite    
willing to try them4 ,but imagine their 
consternation when these ,catholic      
priests after a while1 unlike any people
 who had ever before been taken into    
their community1 began to insist that   
the new religion be the only one1 and   
that all other ceremonies be stopped4   
,how could the ,hopi1 who had depended  
upon their old ceremonies for centuries1
 dare to stop them8 ,their revered      
traditions told them of clans that had  
suffered famine and sickness and war as 
punishment for having dropped or even   

neglected their religious dances and    
ceremonies1 and of their ultimate       
salvation when they returned to their   
faithful performance4  ,the ,hopi       
objected to the slavish labor of        
bringing timbers by hand from the       
distant mountains for the building of   
missions and1 according to ,hopi        
tradition1 to the priests taking some of
 their daughters as concubines1 but the 
breaking point was the demand of the    
friars that all their old religious     
ceremonies be stopped2 this they dared  
not do4  ,so the long gowns were thrown 
over the cliff1 and that was that4      
,certain dissentions and troubles had   
come upon them1 and some crop failures1 
so they attributed their misfortunes to 
the anger of the old gods and decided to
 stamp out this new and dangerous       
religion4 ,it had taken a strong hold on
 one of their villages1 ,awatobi1 even  
to the extent of replacing some of the  
old ceremonies with the new singing and 
chanting and praying4 ,and so ,awatobi  

was destroyed by representatives from   
all the other villages4 ,entering the   
sleeping village just before dawn1 they 
pulled up the ladders from the          
underground kivas where all the men of  
the village were known to be sleeping   
because of a ceremony in progress1 then 
throwing down burning bundles and red   
peppers they suffocated their captives1 
shooting with bows and arrows those who 
tried to climb out4 ,women and children 
who resisted were killed1 the rest were 
divided among the other villages as     
prisoners1 but virtually adopted4 ,thus 
tenaciously have the ,hopi clung to     
their old religion--noncombatants so    
long as new cults among them do not     
attempt to stop the old4  ,there are    
,christian missionaries among them      
today1 notably ,baptists1 but they are  
quite safe1 and the ,hopi treat them    
well4 ,meantime the old ceremonies are  
going strong1 the rain falls after the  
,snake ,dance1 and the crops grow4 ,the 
,hopi realize that missionary influence 

will eventually take some away from the 
old beliefs and practices and that      
government school education is bound to 
break down the old traditional unity of 
ideas4 ,naturally their old men are     
worried about it4 ,yet their faith is   
strong and their disposition is kindly  
and tolerant1 much like that of the good
 old ,methodist fathers who are         
disturbed over their young people being 
led off into new angles of religious    
belief1 yet confident that the old time 
religion will prevail and hopeful that  
the young will be led to see the error  
of their way4 ,how long the old faith   
can last1 in the light of all that      
surrounds it1 no one can say1 but in all
 human probability it is making its last
 gallant stand4  ,these ,pueblo ,indians
 are very unlike the nomadic tribes     
around them4 ,they are a sedentary1     
peaceful people living in permanent     
villages and presenting today a         
significant transitional phase in the   
advance of a people from savagery toward

 civilization and affording a valuable  
study in the science of man4  ,naturally
 they are changing1 for easy            
transportation has brought the outside  
world to their once isolated home4 ,it  
is therefore highly important that they 
be studied first-hand now for they will 
not long stay as they are4     ,,iii4   
,,hopi ,,social ,,organization          
99       99       99       99       99  
,government  ,in government1 the village
 is the unit1 and a genuinely democratic
 government it is4 ,there is a house    
chief1 a ,kiva chief1 a war chief1 the  
speaker chief or town crier1 and the    
chiefs of the clans who are likewise    
chiefs of the fraternities2 all these   
making up a council which rules the     
pueblo1 the crier publishing its        
decisions4 ,laws are traditional and    
unwritten4 ,hough#e says infractions are
 so few that it would be hard to say    
what the penalties are1 probably        
ridicule and ostracism4 ,theft is almost
 unheard of1 and the taking of life by  

force or law is unknown4  ,footnote #e3 
,hough1 ,walter1 ,the ,hopi3 ,torch     
,press1 ,cedar ,rapids1 #aiae4  ,to a   
visitor encamped at bedtime below the   
mesa1 the experience of hearing the     
speaker chief or town crier for the     
first time is something long to be      
remembered4 ,out of the stillness of the
 desert night comes a voice from the    
house tops1 and such a voice6 ,from the 
heights above1 it resounds in a sonorous
 long-drawn chant4 ,everyone listens    
breathlessly to the important message   
and it goes on and on4  ,the writer     
recalls that when first she heard it1   
twenty years ago1 she sat up in bed and 
rousing the camp1 with stage whispers   
7afraid to speak aloud71 demanded3 ,do  
you hear that8 ,what on earth can it    
mean8 ,surely something awful has       
happened6 ,on and on it went endlessly4 
7,she has since been told that it is all
 repeated three times47 ,and not until  
morning was it learned that the long    
speech had been merely the announcement 

of a rabbit hunt for the next day4 ,the 
oldest traditions of the ,hopi tell of  
this speaker chief and his important    
utterances4 ,he is a vocal bulletin     
board and the local newspaper1 but his  
news is principally of a religious      
nature1 such as the announcement of     
ceremonials4 ,this usually occurs in the
 evening when all have gotten in from   
the fields or home from the day's       
journey1 but occasionally announcements 
are made at other hours4  ,the following
 is a poetic formal announcement of the 
,new ,fire ,ceremony1 as given at       
sunrise from the housetop of the ,crier 
at ,walpi3    ,all people awake1 open   
your eyes1 arise1   ,become children of 
light1 vigorous1 active1 sprightly3     
,hasten1 ,clouds1 from the four         
world-quarters4   ,come1 ,snow1 in      
plenty1 that water may abound when      
summer appears4   ,come1 ,ice1 and cover
 the fields1 that after planting they   
may yield   abundantly4   ,let all      
hearts be glad4   ,the ,wuwutchimtu will

 assemble in four days2   ,they will    
encircle the villages1 dancing and      
singing4   ,let the women be ready to   
pour water upon them   ,that moisture   
may come in plenty and all shall        
rejoice4#f  ,footnote #f3 ,hough1       
,walter1 ,op4 cit41 p4 #dc4  ,as to the 
character of their government1 ,hewett  
says3#g ,we can truthfully say that     
these surviving pueblo communities      
constitute the oldest existing          
republics4 ,it must be remembered1      
however1 that they were only vest-pocket
 editions4 ,no two villages nor group of
 villages ever came under a common      
authority or formed a state4 ,there is  
not the faintest tradition of a 'ruler' 
over the whole body of the ,pueblos1 nor
 an organization of the people of this  
vast territory under a common           
government4  ,footnote #g3 ,hewett1     
,e4,l41 ,ancient ,life in the ,american 
,southwest3 ,bobbs-,merrill ,co41       
,indianapolis1 #aibi1 p4 #ga4   ,the    
,clan and ,marriage  ,making up the     

village are various clans4 ,a clan      
comprises all the descendants of a      
traditional maternal ancestor4 ,children
 belong to the clan of the mother4 7,see
 ,figure #a47 ,these clans bear the name
 of something in nature1 often suggested
 by either a simple or a significant    
incident in the legendary history of the
 people during migration when off-shoots
 from older clans were formed into new  
clans4 ,thus a migration legend         
collected by ,voth#h accounts for the   
name of the ,bear ,clan1 the ,bluebird  
,clan1 the ,spider ,clan1 and others4   
,footnote #h3 ,voth1 ,h4,r41 ,traditions
 of the ,hopi3 ,field ,columbian ,museum
 ,pub4 #if1 ,anthropological series1    
vol4 #h1 pp4 #cf-ch1 #aije4  ,sons and  
daughters are expected to marry outside 
the clan1 and the son must live with his
 wife's people1 so does nothing to      
perpetuate his own clan4 ,the ,hopi is  
monogamous4 ,a daughter on marrying     
brings her husband to her home1 later   
building the new home adjacent to that  

of her mother4 ,therefore many daughters
 born to a clan mean increase in        
population4  ,illustration3 ,figure     
#a4--;,hopi ,family at ,shungopovi4     
--,photo by ,lockett4  ,some clans have 
indeed become nearly extinct because of 
the lack of daughters1 the sons having  
naturally gone to live with neighboring 
clans1 or in some cases with neighboring
 tribes4 ,as a result1 some large houses
 are pointed out that have many         
unoccupied and even abandoned rooms--the
 clan is dying out4 ,possibly there may 
be a good many men of that clan living  
but they are not with or near their     
parents and grandparents4 ,they are now 
a part of the clan into which they have 
married1 and must live there1 be it near
 or far4 ,why should they keep up such a
 practice when possibly the young man   
could do better1 economically and       
otherwise1 in his ancestral home and    
community8 ,the answer is1 ,it has      
always been that way1 and that seems to 
be reason enough for a ,hopi4           

,property1 ,lands1 ,houses1 ,divorce    
,land is really communal1 apportioned to
 the several clans and by them          
apportioned to the various families1 who
 enjoy its use and hand down such use to
 the daughters1 while the son must look 
to his wife's share of her clan         
allotment for his future estate4 ,in    
fact1 it is a little doubtful whether he
 has any estate save his boots and      
saddle and whatever personal plunder he 
may accumulate1 for the house is the    
property of the wife1 as well as the    
crop after its harvest1 and divorce at  
the pleasure of the wife is effective   
and absolute by the mere means of       
placing said boots and saddle1 etc41    
outside the door and closing it4 ,the   
husband may return to his mother's      
house1 and if he insists upon staying1  
the village council will insist upon his
 departure4  ,again1 why do they keep   
doing it this way8 ,again1 ,because it  
has always been done this way4 ,and it  
works very well4 ,there is little       

divorce and little dissension in        
domestic life among the ,hopi1 in spite 
of ,crane's#i half comical sympathy for 
men in this woman-run commonwealth4     
,bachelors are rare since only heads of 
families count in the body politic4 ,an 
unmarried woman of marriageable age is  
unheard of4  ,footnote #i3 ,crane1 ,leo1
 ,indians of the ,enchanted ,mesa3      
,little1 ,brown  ,co41 ,boston1 #aibe4  
,woman's ,work  ,the ,hopi woman's life 
is a busy one1 the never finished       
grinding of corn by the use of the      
primitive metate and mano taking much   
time1 and the universal woman's task of 
bearing and rearing children and        
providing meals and home comforts       
accounting for most of her day4  ,she is
 the carrier of water1 and since it must
 be borne on her back from the spring   
below the village mesa this is a burden 
indeed4 ,she is1 too1 the builder of the
 house1 though men willingly assist in  
any heavy labor when wanted4 ,but why on
 earth should so kindly a people make   

woman the carrier of water and the mason
 of her home walls8 ,tradition6 ,it has 
always been this way4  ,her leisure is  
employed in visiting her neighbors1 for 
the ,hopi are a conspicuously sociable  
people1 and in the making of baskets or 
pottery4 ,one hears a great deal about  
,hopi pottery1 but the pottery center in
 ,hopiland is the village of ,hano1 on  
,first ,mesa1 and the people are not    
,hopi but ,tewas1 whose origin shall    
presently be explained4  ,not until     
recent years has pottery been made      
elsewhere in ,hopiland than at ,hano4   
,at present1 however1 ,sichomovi1 the   
,hopi village built so close to ,hano   
that one scarce knows where one ends and
 the other begins1 makes excellent      
pottery as does the ,hopi settlement at 
the foot of the hill1 ,polacca4         
,undoubtedly this comes from the ,tewa  
influence and in some cases from actual 
,tewa families who have come to live in 
the new locality4 ,for instance1 ,grace1
 maker of excellent pottery1 now living 

at ,polacca1 is a ,tewa who lived in    
,hano twenty years ago1 when the writer 
first knew her1 and continued to live   
there until a couple of years ago4      
,nampeo1 most famous potter in          
,hopiland1 is an aged ,tewa woman still 
living at ,hano1 in the first house at  
the head of the trail4 ,her ambitious   
study of the fragments of the pottery of
 the ancients1 in the ruins of old      
,sikyatki1 made her the master craftsman
 and developed a new standard for       
pottery-making in her little world4     
,mention was made previously of the     
women employing their leisure in the    
making of baskets or pottery4 ,an       
interesting emphasis should be placed   
upon the or1 for no village does both4  
,the women of the three villages        
mentioned at ,first ,mesa as pottery    
villages make no baskets4 ,the three    
villages on ,second ,mesa make a        
particular kind of coiled basket found  
nowhere else save in ,north ,africa1 and
 no pottery nor any other kind of       

basket4 ,the villages of ,third ,mesa   
make colorful twined or wicker baskets  
and plaques1 just the one kind and no   
pottery4 ,they stick as closely to these
 lines as though their wares were       
protected by some tribal patent right4  
,pottery for ,first ,mesa1 coiled       
baskets for ,second ,mesa1 and wicker   
baskets for ,third ,mesa4  ,the writer  
has known the ,hopi a long time1 and has
 asked them many times the reason for   
this4 ,the villages are only a few miles
 apart1 so the same raw materials are   
available to all4 ,these friends merely 
laugh good naturedly and answer3 ,o1 the
 only reason is1 that it is just the way
 we have always done it4  ,natural      
conservatives1 these ,hopi1 and yet not 
one of them but likes a bright new      
sauce-pan from the store for her        
cooking1 and a good iron stove1 for that
 matter1 if she can afford it4 ,there is
 no tradition against this1 we are told4
  ,illustration3 ,figure #b4--,walpi4   
--,photo by ,bortell4  ,more than two   

centuries ago1 these ,tewas came from   
the ,rio ,grande region1 by invitation  
of the ,walpi1 to help them defend this 
village 7,see ,figure #b7 from their    
,navajo1 ,apache1 and ,piute enemies4   
,they were given a place on the mesa-top
 to build their village1 at the head of 
the main trail1 which it was their      
business to guard1 and fields were      
allotted them in the valley below4      
,they are a superior people1            
intelligent1 friendly1 reliable1 and so 
closely resemble the ,hopi that they can
 not be told apart4  ,the two peoples   
have intermarried freely1 and it is hard
 to think of the ,tewas otherwise than  
as one kind of ,hopi4 ,however1 they are
 of a distinctly different linguistic   
stock1 speaking a ,tewa language brought
 from the ,rio ,grande1 while the ,hopi 
speak a dialect of the ,shoshonean4  ,it
 is an interesting fact that all ,tewas 
speak ,hopi as well as ,tewa1 whereas   
the ,hopi have never learned the ,tewa  
language4 ,the ,hopi have a legend      

accounting for this3  ,when the ,hano   
first came1 the ,walpi said to them1    
',let us spit in your mouths and you    
will learn our tongue1' and to this the 
,hano consented4 ,when the ,hano came up
 and built on the mesa1 they said to the
 ,walpi1 ',let us spit in your mouths   
and you will learn our tongue1' but the 
,walpi would not listen to this1 saying 
it would make them vomit4 ,this is the  
reason why all the ,hano can speak      
,hopi1 and none of the ,hopi can talk   
,hano4#aj  ,footnote #aj3 ,mindeleff1   
,cosmos1 ,traditional ,history of       
,tusayan 7,after ,a4,m4 ,stephen73      
,bureau ,american ,ethnology1 vol4 #h1  
p4 #cf1 #ahhg4   ,man's ,work  ,the work
 of the men must now be accounted for   
lest the impression be gained that the  
industry of the women leaves the males  
idle and carefree4  ,it is but fair to  
the men to say that first of all they   
carry the community government on their 
shoulders1 and the still more weighty   
affairs of religion4 ,they are depended 

upon to keep the seasonal and other     
ceremonies going throughout the year1   
and the ,hopi ceremonial calendar has   
its major event for each of the twelve  
months1 for all of which elaborate      
preparation must be made1 including the 
manufacture and repair of costumes and  
other paraphernalia and much practicing 
and rehearsing in the kivas4 ,someone   
has said much of the ,hopi man's time is
 taken up with getting ready for dances1
 having dances1 and getting over dances4
 ,yes1 a big waste of time surely to you
 and me1 but to the ,hopi               
community--men1 women1 and children     
alike--absolutely essential to their    
well-being4 ,there could be no health1  
happiness1 prosperity1 not even an      
assurance of crops without these        
ceremonies4  ,the ,hopi is a good dry   
farmer on a small scale1 and farming is 
a laborious business in the shifting    
sands of ,hopiland4 ,their corn is their
 literal bread of life and they usually 
keep one year's crop stored4 ,these     

people have known utter famine and even 
starvation in the long ago1 and their   
traditions have made them wise4 ,the man
 tends the fields and flocks1 makes     
mocassins1 does the weaving of the      
community 7mostly ceremonial garments7  
and usually brings in the wood for fuel1
 since it is far to seek in this land of
 scant vegetation1 in fact literally    
miles away and getting farther every    
year1 so that the man with team and     
wagon is fortunate indeed and the rest  
must pack their wood on burros4 ,both   
men and women gather backloads of       
faggots wherever such can be found in   
walking distance1 and said distance is  
no mean measure1 for these hardy little 
people have always been great walkers   
and great runners4  ,hough says3#aa     
,seemingly the men work harder making   
paraphernalia and costumes for the      
ceremonies than at anything else1 but it
 should be remembered that in ancient   
days everything depended1 in ,hopi      
belief1 on propitiating the deities4    

,still if we would pick the threads of  
religion from the warp and woof of ,hopi
 life there apparently would not be much
 left4 ,it must be recorded in the      
interests of truth1 that ,hopi men will 
work at days labor and give satisfaction
 except when a ceremony is about to take
 place at the pueblo1 and duty to their 
religion interferes with steady         
employment much as fiestas do in the    
easy-going countries to the southward4  
,really the ,hopi deserve great credit  
for their industry1 frugality1 and      
provident habits1 and one must commend  
them because they do not shun work and  
because in fairness both men and women  
share in the labor for the common good4 
,footnote #aa3 ,hough1 ,walter1 ,op4    
cit1 pp4 #aef-eh4     ,,iv4 ,,pottery   
,,and ,,basket ,,making ,,traditional2  
,,its ,,symbolism         99       99   
99       99       99  ,the art of       
pottery-making is a traditional one2    
mothers teach their daughters1 even as  
their mothers taught them4 ,there are no

 recipes for exact proportions and      
mixtures1 no thermometer for controlling
 temperatures1 no stencil or pattern set
 down upon paper for laying out the     
designs4 ,the perfection of the finished
 work depends upon the potter's sense of
 rightness and the skill developed by   
practicing the methods of her ancestors 
with such variation as her own          
originality and ingenuity may suggest4  
,all the women of a pueblo community    
know how to make cooking vessels1 at    
least1 and in spare time they gather and
 prepare their raw materials1 just as   
the ,navajo woman has usually a blanket 
underway or the ,apache a basket        
started4 ,the same is true of ,hopi     
basketry2 its methods1 designs1 and     
symbolism are all a matter of memory and
 tradition4  ,from those who know most  
of ,indian sacred and decorative        
symbols1 we learn that two main ideas   
are outstanding3 desire for rain and    
belief in the unity of all life4 ,charms
 or prayers against drought take the    

form of clouds1 lightning1 rain1 etc41  
and those for fertility are expressed by
 leaves1 flowers1 seed pods1 while      
fantastic birds and feathers accompany  
these to carry the prayers4 ,it may be  
admitted that the modern craftsman is   
often enough ignorant of the full early 
significance of the motifs used1 but she
 goes on using them because they express
 her idea of beauty and because she     
knows that always they have been used to
 express belief in an animate universe  
and with the hope of influencing the    
unseen powers by such recognition in    
art4  ,the modern craftsman may even    
tell you that the once meaningful       
symbols mean nothing now1 and this may  
be true1 but the medicine men and the   
old people still hold the traditional   
symbols sacred1 and this reply may be   
the only short and polite way of evading
 the troublesome stranger to whom any   
real explanation would be difficult and 
who would quite likely run away in the  
middle of the patient explanation to    

look at something else4 ,only those     
whose friendship and understanding have 
been tested will be likely to be told of
 that which is sacred lore4 ,however1 if
 the tourist insists upon having a story
 with his basket or pottery and the     
seller realizes that it's a story or no 
sale1 he will glibly supply a story1 be 
he ,indian or white1 both story and     
basket being made for tourist           
consumption4  ,to the old time ,indian  
everything had a being or spirit of its 
own1 and there was an actual feeling of 
sympathy for the basket or pot that     
passed into the hands of unsympathetic  
foreigners1 especially if the object    
were ceremonial4 ,the old pottery maker 
never speaks in a loud tone while firing
 her ware and often sings softly for    
fear the new being or spirit of the pot 
will become agitated and break the pot  
in trying to escape4 ,nampeo1 the       
venerable ,tewa potter1 is said to talk 
to the spirits of her pots while firing 
them1 adjuring them to be docile and not

 break her handiwork by trying to       
escape4 ,but making things to sell is   
different--how could it be otherwise8   
,in one generation ,indian craftsmen    
have come to be of two classes1 those   
who make quantities of stuff for sale   
and those few who become real artists1  
ambitious to save from oblivion the     
significance and idealism of the old art
 that was done for the glory of the     
gods4 ,indian art may survive with      
proper encouragement1 but it must come  
now2 after a while will be too late4  ,a
 notably fine example of such           
encouragement is the work of ,mary      
,russell ,f4 ,colton of ,flagstaff1     
,arizona1 in the ,hopi ,craftsman       
,exhibition held annually at the        
,northern ,arizona ,museum of which she 
is art curator4 ,at the #aica           
,exhibition1 #adb native ,hopi sent in  
#cij objects4 ,over #aejj worth of      
material was sold and #bjj awarded in   
prizes4 ,the attendance total of        
visitors was #a1fdb4 ,from this exhibit 

a representative collection of ,hopi    
,art was assembled for the ,exposition  
of ,indian ,tribal ,arts at the ,grand  
,central ,galleries1 ,new ,york ,city1  
in ,december of the same year4 ,a       
gratifying feature of these annual      
exhibits is the fact that groups of     
,hopi come in from their reservation    
#ajj miles away and modestly but happily
 move about examining and enjoying these
 lovely samples of their own best work  
and that of their neighbors2 and they   
are quick to observe that it is the     
really excellent work that gets the blue
 ribbon1 the cash prize1 and the best   
sale4  ,dr4 ,fewkes points out that     
while men invented and passed on the    
mythology of the tribe1 women wrote it  
down in symbols on their handicrafts    
which became the traditional heritage of
 all4  ,the sand paintings made for     
special ceremonies on the floors of the 
various kivas1 in front of the altars1  
are likewise designs carried only in the
 memory of the officiating priest and   

derived from the clan traditions4 ,all  
masks and ceremonial costumes are       
strictly prescribed by tradition4 ,the  
corn symbol is used on everything4 ,corn
 has always been the bread of life to   
the ,hopi1 but it has been more than    
food1 it has been bound up by symbolism 
with his ideas of all fertility and     
beneficence4 ,hopi myths and rituals    
recognize the dependence of their whole 
culture on corn4 ,they speak of corn as 
their mother4 ,the chief of a religious 
fraternity cherishes as his symbol of   
high authority an ear of corn in        
appropriate wrappings said to have      
belonged to the society when it emerged 
from the underworld4 ,the baby1 when    
twenty days old1 is dedicated to the sun
 and has an ear of corn tied to its     
breast4     ,v4 ,,house ,,building      
99       99       99       99       99  
,as already stated1 the house 7,see     
,figure #c7 belongs to the woman4 ,she  
literally builds it1 and she is the head
 of the family1 but the men help with   

the lifting of timbers1 and now-a-days  
often lay up the masonry if desired2 the
 woman is still the plasterer4 ,the     
ancestral home is very dear to the ,hopi
 heart1 men1 women1 and children alike4 
,after the stone for building has been  
gathered1 the builder goes to the chief 
of the village who gives him four small 
eagle feathers to which are tied short  
cotton strings4 ,these1 sprinkled with  
sacred meal1 are placed under the four  
corner stones of the new house4 ,the    
,hopi call these feathers ,nakiva       
,kwoci1 meaning a breath prayer1 and the
 ceremony is addressed to ,masauwu4     
,next1 the door is located by placing a 
bowl of food on each side of where it is
 to be4 ,likewise particles of food1    
mixed with salt1 are sprinkled along the
 lines upon which the walls are to      
stand4 ,the women bring water1 clay1 and
 earth1 and mix a mud mortar1 which is  
used sparingly between the layers of    
stone4 ,walls are from eight to eighteen
 inches thick and seven or eight feet   

high1 above which rafters or poles are  
placed and smaller poles crosswise above
 these1 then willows or reeds closely   
laid1 and above all reeds or grass      
holding a spread of mud plaster4 ,when  
thoroughly dry1 a layer of earth is     
added and carefully packed down4 ,all   
this is done by the women1 as well as   
the plastering of the inside walls and  
the making of the plaster floors4  ,now 
the owner prepares four more eagle      
feathers and ties them to a little      
willow stick whose end is inserted in   
one of the central roof beams4 ,no home 
is complete without this1 for it is the 
soul of the house and the sign of its   
dedication4 ,these feathers are renewed 
every year at the feast of ,soyaluna4   
,the writer remembers once seeing a     
tourist reach up and pull off the little
 tuft of breath feathers from the       
mid-rafter of the little house he had   
rented for the night4 ,naturally he     
replaced it when the enormity of his act
 was explained to him4  ,not until the  

breath feathers have been put up1       
together with particles of food placed  
in the rafters as an offering to        
,masauwu1 with due prayers for the peace
 and prosperity of the new habitation1  
may the women proceed to plaster the    
interior1 to which1 when it is dry1 a   
coat of white gypsum is applied 7all    
with strokes of the bare hands71 giving 
the room a clean1 fresh appearance4 ,in 
one corner of the room is built a       
fireplace and chimney1 the latter often 
extended above the roof by piling       
bottomless jars one upon the other1 a   
quaint touch1 reminding one of the      
picturesque chimney pots of ,england4   
,illustration3 ,figure #c4--,typical    
,hopi ,home4  --,courtesy ,arizona      
,state ,museum4  ,the roofs are finished
 flat and lived upon as in              
,mediterranean countries1 particularly  
in the case of one-story structures     
built against two-story buildings1 the  
roof of the low building making the     
porch or roof-garden for the            

second-story room lying immediately     
adjacent4 ,here1 on the roof many       
household occupations go on1 including  
often summer sleeping and cooking4      
,when the new house is completely       
finished and dedicated1 the owner gives 
a feast for all members of her clan who 
have helped in the house-raising1 and   
the guests come bearing small gifts for 
the home4  ,formerly1 the house was     
practically bare of furniture save for  
the fireplace and an occasional stool1  
but the majority of the ,hopi have taken
 kindly to small iron cook stoves1      
simple tables and chairs1 and some of   
them have iron bedsteads4 ,even now1    
however1 there are many homes1 perhaps  
they are still in the majority1 where   
the family sits in the middle of the    
floor and eats from a common bowl and   
pile of piki 7their native wafer corn   
bread71 and sleeps on a pile of         
comfortable sheep skins with the        
addition of a few pieces of store       
bedding1 all of which is rolled up      

against the wall to be out of the way   
when not in use4  ,in the granary1 which
 is usually a low back room1 the ears of
 corn are often sorted by color and laid
 up in neat piles1 red1 yellow1 white1  
blue1 black1 and mottled1 a ,hopi study 
in corn color4 ,strings of native       
peppers add to the colorful ensemble4   
,,vi4 ,,myth ,,and ,,folktale2 ,,general
 ,,discussion         99       99       
99       99       99  ,stability        
,because none of this material could be 
written down but was passed by word of  
mouth from generation to generation1    
changes naturally occurred4 ,often a    
tale traveled from one tribe to another 
and was incorporated1 in whole or in    
part1 into the tribal lore of the       
neighbor--thus adding something4 ,and1  
we may suppose1 some were more or less  
forgotten and thus lost2 but1 as        
,wissler#ab tells us1 tales that are    
directly associated with ceremonies and1
 especially1 if they must be recited as 
a part of the procedure1 are assured a  

long life4  ,footnote #ab3 ,wissler1    
,clark1 ,op4 cit1 p4 #bed4  ,such of    
these tales as were considered sacred or
 accounted for the origin of the people1
 were held in such high regard as to lay
 an obligation upon the tribe to see to 
it that a number of individuals learned 
and retained these texts1 perhaps never 
in fixed wording1 except for songs1 but 
as to essential details of plot4  ,many 
collectors have recorded several        
versions of certain tales1 thus giving  
an idea of the range of individual      
variation1 and the writer herself has   
encountered as many as three variants   
for some of her stories1 coming always  
from the narrators of different         
villages4 ,but ,wissler1#ac while       
allowing for these variations1 says3    
,all this suggests instability in       
primitive mythology4 ,yet from ,american
 data1 noting such myths as are found   
among the successive tribes of larger   
areas1 it appears that detailed plots of
 myths may be remarkably stable4        

,footnote #ac3 ,wissler1 ,clark1 ,op4   
cit41 p4 #bed4   ,intrusion of          
,contemporary ,material  ,however there 
is another point discussed by ,wissler  
which troubled the writer greatly as a  
beginner1 and that was the intrusion of 
new material with old1 for instance1    
finding an old ,hopi story of how       
different languages came to exist in the
 world and providing a language for the 
,mamona1 meaning the ,mormons1 who lived
 among the ,hopi some years ago4 ,the   
writer was inclined to throw out the    
story1 regarding the whole thing as a   
modern concoction1 but ,wissler#ad warns
 us that3 ,from a chronological point of
 view we may expect survival material in
 a tribal mythology along with much that
 is relatively recent in origin4 ,it is1
 however1 difficult to be sure of what  
is ancient and what recent1 because only
 the plot is preserved2 rarely do we    
find mention of objects and environments
 different from those of the immediate  
present4  ,footnote #ad3 ,wissler1      

,clark1 ,op4 cit1 p4 #bee4  ,a tale1 to 
be generally understood1 must often be  
given a contemporary setting1 and this  
the narrator instinctively knows1       
therefore the introduction of modern    
material with that of undoubted age4    
,stability1 then1 lies in the plot      
rather than in the culture setting2 the 
former may be ancient1 while the latter 
sometimes reflects contemporary life4   
,boaz#ae argues that much may be learned
 of contemporary tribal culture by a    
study of the mythology of a given       
people1 since so much of the setting of 
the ancient tale reflects the tribal    
life of the time of the recording4 ,he  
has made a test of the idea in his study
 of the ,tsimshian ,indians4 ,from this 
collection of #ajd tales he concludes   
that3 ,in the tales of a people those   
incidents of the everyday life that are 
of importance to them will appear either
 incidentally or as the basis of a plot4
 ,most of the reference to the mode of  
life of the people will be an accurate  

reflection of their habits4 ,the        
development of the plot of the story1   
further-more1 will on the whole exhibit 
clearly what is considered right and    
what wrong4  ,footnote #ae3 ,boaz1      
,franz1 ,tsimshian ,mythology3 ,bureau  
,american ,ethnology1 vol4 #ce1 #aiaf1  
p4 #cic4   ,how and ,why ,myths ,are    
,kept  ,there are set times and seasons 
for story-telling among the various     
,indian tribes1 but the winter season1  
when there is likely to be most leisure 
and most need of fireside entertainment1
 is a general favorite4 ,however1 some  
tribes have myths that can not be told  
in summer1 others only at night1 etc4#af
 ,furthermore there are secret cults and
 ceremonials rigidly excluding women and
 children1 whose basic myths are        
naturally restricted in their           
circulation1 but in the main the body of
 tribal myth is for the pleasure and    
profit of all4  ,footnote #af3 ,wissler1
 ,clark1 ,op4 cit41 p4 #bef4  ,old      
people relate the stories to the        

children1 not only because they enjoy   
telling them and the children like      
listening to them1 but because of the   
feeling that every member of the tribe  
should know them as a part of his       
education4  ,while all adults are       
supposed to know something of the tribal
 stories1 not all are expected to be    
good story-tellers4 ,story-telling is a 
gift1 we know1 and primitives know this 
too1 so that everywhere we have pointed 
out a few individuals who are the best  
story-tellers1 usually an old man1      
sometimes an old woman1 and             
occasionally1 as the writer has seen it1
 a young man of some dramatic ability4  
,when an important story furnishing a   
religious or social precedent is called 
for1 either in council meeting or       
ceremonial1 the custodian of the stories
 is in demand1 and is much looked up to2
 yet primitives rarely create an office 
or station for the narrator1 nor is the 
distinction so marked as the profession 
of the medicine man and the priest4     

,service of ,myth  ,as to the service of
 myth in primitive life1 ,wissler#ag    
says3 ,it serves as a body of           
information1 as stylistic pattern1 as   
inspiration1 as ethical precepts1 and   
finally as art4 ,it furnishes the ever  
ready allusions to embellish the oration
 as well as to enliven the conversation 
of the fireside4 ,mythology1 in the     
sense in which we have used the term1 is
 the carrier and preserver of the most  
immaterial part of tribal culture4      
,footnote #ag3 ,wissler1 ,clark1 ,op4   
cit41 p4 #beh4   ,hopi ,story-,telling  
,there comes a time in the ,hopi year   
when crops have been harvested1 most of 
the heavier and more essentially        
important religious ceremonials have    
been performed in their calendar places1
 and even the main supply of wood for   
winter fires has been gathered4 ,to be  
sure1 minor dances1 some religious and  
some social1 will be taking place from  
time to time1 but now there will be more
 leisure1 leisure for sociability and   

for story-telling4  ,illustration3      
,figure #d4--,kiva at ,old ,oraibi4     
--,courtesy ,arizona ,state ,museum4    
,in the kivas 7,see ,figure #d7 the     
priests and old men will instruct the   
boys in the tribal legends1 both        
historical and mythological1 and in the 
religious ceremonies in which they are  
all later supposed to participate4 ,in  
the home1 some good old story-telling   
neighbor drops in for supper1 and       
stories are told for the enjoyment of   
all present1 including the children2 all
 kinds of stories1 myths1 tales of      
adventure1 romances1 and even bed-time  
stories4 ,indian dolls of painted wood  
and feathers1 made in the image of the  
,kachinas1 are given the children1 who  
thus get a graphic idea of the supposed 
appearance of the heroes of some of     
these stories4  ,the ,hopi1 like many   
primitive people1 believe that when a   
bird sings he is weaving a magic spell1 
and so they have songs for special magic
 too2 some for grinding1 for weaving1   

for planting1 others for hunting1 and   
still others for war2 all definitely to 
gain the favor of the gods in these     
particular occupations4  ,without books 
and without writing the ,hopi have an   
extensive literature4 ,that a surprising
 degree of accuracy is observed in its  
oral transmission from generation to    
generation is revealed by certain       
comparisons with the records made by the
 ,spanish explorers in the sixteenth    
century4     ,,vii4 ,,hopi ,,religion   
99       99       99       99       99  
,gods and ,kachinas  ,the ,hopi live1   
move1 and have their being in religion4 
,to them the unseen world is peopled    
with a host of beings1 good and bad1 and
 everything in nature has its being or  
spirit4  ,just what kind of religion    
shall we call this of the ,hopi8 ,seeing
 the importance of the sun in their     
rites1 one is inclined to say ,sun      
,worship2 but clouds1 rain1 springs1    
streams enter into the idea1 and we say 
,nature ,worship4 ,a study of the great 

,snake ,cult suggests ,snake ,worship2  
but their reverence for and communion   
with the spirits of ancestors gives to  
this complex religious fabric of the    
,hopi a strong quality of ,ancestor     
,worship4 ,it is all this and more4     
,the surface of the earth is ruled by a 
mighty being whose sway extends to the  
underworld and over death1 fire1 and the
 fields4 ,this is ,masauwu1 to whom many
 prayers are said4 ,then there is the   
,spider ,woman or ,earth ,goddess1      
,spouse of the ,sun and ,mother of the  
,twin ,war ,gods1 prominent in all ,hopi
 mythology4 ,apart from these and the   
deified powers of nature1 there is      
another revered group1 the ,kachinas1   
spirits of ancestors and some other     
beings1 with powers good and bad4 ,these
 ,kachinas are colorfully represented in
 the painted and befeathered dolls1 in  
masks and ceremonies1 and in the main   
are considered beneficent and are       
accordingly popular4 ,they intercede    
with the spirits of the other world in  

behalf of their ,hopi earth-relatives4  
,masked individuals represent their     
return to the land of the living from   
time to time in ,kachina dances1        
beginning with the ,soyaluna ceremony in
 ,december and ending with the ,niman or
 ,kachina ,farewell ceremony in ,july4  
,much of this sort of thing takes on a  
lighter1 theatrical flavor amounting to 
a pageant of great fun and frolic4 ,dr4 
,hough says these are really the most   
characteristic ceremonies of the        
pueblos1 musical1 spectacular1          
delightfully entertaining1 and they show
 the cheerful ,hopi at his best--a true1
 spontaneous child of nature4  ,there   
are a great many of these ,kachina      
dances through the winter and spring1   
their nature partly religious1 partly   
social1 for with the ,hopi1 religion and
 drama go hand in hand4 ,dr4 ,hough     
speaks appreciatively of these numerous 
occasions of wholesome merry-making1 and
 says these things keep the ,hopi out of
 mischief and give them a reputation for

 minding their own business1 besides    
furnishing them with the best round of  
free theatrical entertainments enjoyed  
by any people in the world4 ,since every
 ceremony has its particular costumes1  
rituals1 songs1 there is plenty of      
variety in these matters and more detail
 of meaning than any outsider has ever  
fathomed4  ,the ,niman1 or farewell     
dance of the ,kachinas1 takes place in  
,july4 ,it is one of their big nine-day 
festivals1 including secret rites in the
 kivas and a public dance at its close4 
,messengers are sent on long journeys   
for sacred water1 pine boughs1 and other
 special objects for these rites4 ,this 
is a home-coming festival and a ,hopi   
will make every effort to get home to   
his own town for this event4 ,on the    
ninth day there is a lovely pageant just
 before sunrise and another in the      
afternoon4 ,no other ceremony shows such
 a gorgeous array of colorful masks and 
costumes4 ,and it is a particularly     
happy day for the young folk1 for the   

,kachinas bring great loads of corn1    
beans1 and melons1 and baskets of       
peaches1 especially as gifts for the    
children2 also new dolls and brightly   
painted bows and arrows are given them4 
,the closing act of the drama is a grand
 procession carrying sacred offerings to
 a shrine outside the village4  ,this is
 the dance at which the brides of the   
year make their first public appearance2
 their snowy wedding blankets add a     
lovely touch to the colorful scene4     
,religion ,not ,for ,morality  ,the     
,hopi is religious1 and he is moral1 but
 there is no logical connection between 
the two4  ,mrs4 ,coolidge says3#ah ,in  
all that has been said concerning the   
gods and the ,kachinas1 the spiritual   
unity of all animate life1 the          
personification of nature and the       
correct conduct for attaining favor with
 the gods1 no reference has been made to
 morality as their object4 ,the purpose 
of religion in the mind of the ,indian  
is to gain the favorable1 or to ward off

 evil1 influences which the             
super-spirits are capable of bringing to
 the tribe or the individual4 ,goodness1
 unselfishness1 truth-telling1 respect  
for property1 family1 and filial duty1  
are cumulative by-products of communal  
living1 closely connected with religious
 beliefs and conduct1 but not their     
object4 ,the ,indian1 like other people1
 has found by experience that honesty is
 the best policy among friends and      
neighbors1 but not necessarily so among 
enemies2 that village life is only      
tolerable on terms of mutual safety of  
property and person2 that industry and  
devotion to the family interest make for
 prosperity and happiness4 ,moral       
principles are with him the incidental  
product of his ancestral experience1 not
 primarily inculcated by the teaching of
 any priest or shaman4 ,yet the ,pueblos
 show a great advance over many         
primitive tribes in that their legends  
and their priests reiterate constantly  
the idea that 'prayer is not effective  

except the heart be good4'  ,footnote   
#ah3 ,coolidge1 ,mary ,roberts1 ,the    
,rain-makers3 ,houghton ,mifflin ,co41  
,new ,york1 #aibi1 p4 #bjc4     ,,viii4 
,,ceremonies2 ,,general ,,discussion    
99       99       99       99       99  
,beliefs and ,ceremonials  ,the beliefs 
of a tribe1 philosophical1 religious1   
and magical1 are1 for the most part1    
expressed in objective ceremonies4 ,the 
formal procedure or ritual is           
essentially a representation or         
dramatization of the main idea1 usually 
based upon a narrative4 ,often the      
ceremony opens with or is preceded by   
the narration of the myth on which it is
 based1 or the leader may merely refer  
to it on the assumption that everyone   
present knows it4  ,as to the purpose of
 the ceremony1 there are those who      
maintain that entertainment is the main 
incentive1 but the celebration or       
holiday seems to be a secondary         
consideration according to the          
explanation of the primitives           

themselves4  ,if there chances to be a  
so-called educated native present to    
answer your inquiry on the point1 he    
will perhaps patiently explain to you   
that just as ,july ,fourth is celebrated
 for something more than parades and    
firecrackers1 and ,thanksgiving was     
instituted for other considerations than
 the eating of turkey1 so the ,hopi     
,snake ,dance1 for instance1 is given   
not so much to entertain the throng of  
attentive and respectful ,hopi1 and the 
much larger throng of more or less      
attentive and more or less respectful   
white visitors1 as to perpetuate1       
according to their traditions1 certain  
symbolic rites in whose efficacy they   
have profoundly believed for centuries  
and do still believe4  ,concerning the  
,pueblos 7which include the ,hopi71     
,hewett says3#ai ,there can be no       
understanding of their lives apart from 
their religious beliefs and practices4  
,the same may be said of their social   
structure and of their industries4      

,planting1 cultivating1 harvesting1     
hunting1 even war1 are dominated by     
religious rites4 ,the social order of   
the people is established and maintained
 by way of tribal ceremonials4 ,through 
age-old ritual and dramatic celebration1
 practiced with unvarying regularity1   
participated in by all1 keeping time to 
the days1 seasons and ages1 moving in   
rhythmic procession with life and all   
natural forces1 the people are kept in a
 state of orderly composure and         
like-mindedness4  ,footnote #ai3        
,hewett1 ,e4,l41 ,op4 cit41 p4 #aag4    
,the religious life of the ,pueblo      
,indian is expressed mainly through the 
community dances1 and in these          
ceremonies are the very foundations of  
the ancient wisdom4444  ,dance is       
perhaps hardly the right word for these 
ceremonies1 yet it is what the ,hopi    
himself calls them1 and he is right4    
,but we who have used the word to       
designate the social dances of modern   
society or the aesthetic and            

interpretive dances for entertainment   
and aesthetic enjoyment will have to    
tune our sense to a different key to be 
in harmony with the ,hopi dance4  ,our  
primitive's communion with nature and   
with his own spirit have brought him to 
a reverent attitude concerning the      
wisdom of birds1 beasts1 trees1 clouds1 
sunlight1 and starlight1 and most of all
 he clings trustingly to the wisdom of  
his fathers4  ,all this1 according to   
,hewett1 is voiced in his prayers and   
dramatized in his dances--rhythm of     
movement and of color summoned to       
express in utmost brilliancy the vibrant
 faith of a people in the deific order  
of the world and in the way the ancients
 devised for keeping man in harmony with
 his universe4 ,all his arts1 therefore1
 are rooted in ancestral beliefs and in 
archaic esthetic forms4  ,surely no     
people on earth1 not even the ,chinese1 
show a more consistent reverence for the
 wisdom of the past as preserved in     
their myths and legends1 than do the    

,hopi4     ,,ix4 ,,hopi ,,myths ,,and   
,,traditions ,,and ,,some ,,ceremonies  
,,based ,,upon ,,them         99        
99       99       99       99  ,the     
,emergence ,myth and the ,wu-wu-che-ma  
,ceremony  ,each of the ,hopi clans     
preserves a separate origin or emergence
 myth1 agreeing in all essential parts1 
but carrying in its details special     
reference to its own clan4 ,all of them 
claim1 however1 a common origin in the  
interior of the earth1 and although the 
place of emergence to the surface is set
 in widely separated localities1 they   
agree in maintaining this to be the     
fourth plane on which mankind has       
existed4  ,the following is an          
abbreviation of the version gathered by 
,a4,m4 ,stephen1 who lived many years   
among the ,hopi and collected these     
sacred tales from the priests and old   
men of all the different villages some  
fifty years ago1 as reported by         
,mindeleff4#bj  ,footnote #bj3          
,mindeleff1 ,cosmos1 ,traditional       

,history of ,tusayan 7,after ,a4,m4     
,stephen73 ,bureau ,american ,ethnology1
 vol4 #h1 pp4 #af-da1 #ahhg4  ,in the   
beginning all men lived together in the 
lowest depths1 in a region of darkness  
and moisture2 their bodies were         
mis-shapen and horrible and they        
suffered great misery4  ,by appealing to
 ,myuingwa 7a vague conception of the   
god of the interior7 and ,baholinkonga  
7plumed serpent of enormous size1 genius
 of water7 their old men obtained a seed
 from which sprang a magic growth of    
cane4  ,the cane grew to miraculous     
height and penetrated through a crevice 
in the roof overhead and mankind climbed
 to a higher plane4 ,here was dim light 
and some vegetation4 ,another magic cane
 brought them to a higher plane1 with   
more light and vegetation1 and here was 
the creation of the animal kingdom4     
,singing was always the chief magic for 
creating anything4 ,in like manner1 they
 rose to the fourth stage or earth2 some
 say by a pine tree1 others say through 

the hollow cylinder of a great reed or  
rush4  ,this emergence was accompanied  
by singing1 some say by the ,magic      
,twins1 the two little war gods1 others 
say by the mocking bird4 ,at any rate1  
it is important to observe that when the
 song ran out1 no more people could get 
through and many had to remain behind4  
,however1 the outlet through which man  
came has never been closed1 and         
,myuingwa sends through it the germs of 
all living things4 ,it is still         
symbolized1 ,stephen says1 by the       
peculiar construction of the hatchway of
 the kiva1 in designs on the kiva sand  
altars1 and by the unconnected circle on
 pottery1 basketry1 and textiles4       
,doubtless the most direct              
representation of this opening to the   
underworld is the sipapu or ceremonial  
small round opening in the floor of the 
kiva1 which all ,hopi1 without          
exception1 agree symbolizes the opening 
or spirit passage to the underworld4    
,out of the sipapu we all came1 they    

say1 and back to the underworld1 through
 the sipapu1 we shall go when we die4   
,once every year the ,hopi hold an      
eight-day ceremony commemorating this   
emergence from the underworld4 ,it is   
called the ,wu-wu-che-ma1 occurs in     
,november and thus begins the series of 
,winter festivals4 ,four societies take 
part1 and the ,da-dow-,kiam or ,mocking 
,bird ,society opens the ceremony by    
singing into the kiva of the            
,one-,horned ,society this emergence    
song1 the very song sung by the mocking 
bird at the original emergence1         
according to ,voth4#ba ,this ceremony is
 a prayer to the powers of the          
underworld for prosperity and for       
germination of new life1 human1 animal1 
and vegetable4 ,fewkes called this the  
,new ,fire ,ceremony1 and in the course 
of the eight-day ceremonial the kindling
 of new fire with the primitive         
firestick does take place4 ,but it is   
not hard to feel a close relation       
between the idea of fire and that of    

germination which stands out as the     
chief idea in the whole ritual1         
particularly in the subtle dramatization
 of the underworld life and emergence as
 carried on in the kivas1 preceding the 
public dance on the last day4  ,footnote
 #ba3 ,voth1 ,h4,r41 ,op4 cit1 p4 #aa4  
,thus we have at least three distinct   
points in this one myth that account for
 three definite things we find the ,hopi
 doing today3 7#a7 ,note that it was our
 old men who got from the gods the magic
 seed of the tall cane which brought    
relief to the people4 ,to this day it is
 the old men who are looked up to and   
depended upon to direct the people in   
all important matters4 ,it was always   
that way4 7#b7 ,while the magic song    
lasted the people came through the      
sipapu1 but when the song ended no more 
could come through1 and there was       
weeping and wailing4 ,singing is today  
the absolutely indispensable element in 
all magic rites4 ,there may be variation
 in the details of some performances1   

but unless you have the right song1 it  
won't work4 ,the ,hopi solemnly affirm  
they have preserved their original      
emergence song1 and you hear it today on
 the first morning of the ,wu-wu-che-ma4
 7#c7 ,the sipapu seen today in the     
floor of the kiva or ceremonial chamber 
symbolizes the passage from which all   
mankind emerged from the underworld1 so 
all the ,hopi agree4  ,the belief of the
 present-day ,hopi that the dead return 
through the sipapu to the underworld is 
based firmly upon an extension of this  
myth1 as told to ,voth1#bb for it       
furnishes a clear account of how the    
,hopi first became aware of this        
immortality4  ,footnote #bb3 ,voth1     
,h4,r41 ,op4 cit1 p4 #aa4  ,it seems    
that soon after they emerged from the   
underworld the son of their chief died1 
and the distressed father1 believing    
that an evil one had come out of the    
sipapu with them and caused this death1 
tossed up a ball of meal and declared   
that the unlucky person upon whose head 

it descended should be thus discovered  
to be the guilty party and thrown back  
down into the underworld4 ,the person   
thus discovered begged the father not to
 do this but to take a look down through
 the sipapu into the old realm and see  
there his son1 quite alive and well4    
,this he did1 and so it was4  ,do the   
,hopi believe this now8 ,yes1 so they   
tell you4 ,and ,mr4 ,emery ,koptu1      
sculptor1 who lived among them only a   
few years ago and enjoyed a rare measure
 of their affection and good will1      
recently told the writer of a case in   
point3  ,on ,july #d1 #aibh1 occurred   
the death of ,supela1 last of the ,sun  
priests4 ,mr4 ,koptu1 who had done some 
studies of this fine ,hopi head1 was in 
,supela's home town1 ,walpi1 at the time
 of the old priest's passing4  ,the     
people were suffering from a prolonged  
drouth1 and since old ,supela was soon  
to go through the sipapu to the         
underworld1 where live the spirits who  
control rain and germination1 he        

promised that he would without delay    
explain the situation to the gods and   
intercede for his people and that they  
might expect results immediately after  
his arrival there4 ,since his life had  
been duly religious and acceptable to   
the gods1 it was the belief of both     
,supela and his friends that he would   
make the journey in four days1 which is 
record time for the trip1 when one has  
no obstacles in the way of atonements or
 punishments to work off en-route4      
,supela promised this1 and the people   
looked for its fulfillment4 ,four days  
after ,supela's death the long drouth   
was broken by a terrific rain storm     
accompanied by heavy thunder and        
lightning4 ,did the ,hopi show          
astonishment8 ,on the contrary they were
 aglow with satisfaction and exchanged  
felicitations on the dramatic assurance 
of ,supela's having gotten through in   
four days4 ,the most wonderful eulogy   
possible6  ,it is indicated1 in the     
story of ,supela1 that the ,hopi believe

 that only the pure in heart1 so to     
speak1 go straight to the abode of the  
spirits1 whereas some may have to take  
much longer because of atonements or    
punishments for misdeeds4 ,their basis  
for this lies in a tradition regarding  
the visit of a ,hopi youth to the       
underworld and his return to the earth  
with an account of having passed on the 
way many suffering individuals engaged  
in painful pursuits and unable to go on 
until the gods decreed they had suffered
 enough4 ,he had also seen a great smoke
 arising from a pit where the hopelessly
 wicked were totally burned up4 ,he was 
told to go back to his people and       
explain all these things and tell them  
to make many pahos 7prayer-sticks7 and  
live straight and the good spirits could
 be depended upon to help them with rain
 and germination4 ,voth records#bc two  
variants of this legend4  ,footnote #bc3
 ,voth1 ,h4,r41 ,op4 cit1 pp4 #aji-aai  
7,a journey to the skeleton house74     
,some ,migration ,myths  ,the migration 

myths of the various clans are entirely 
too numerous and too lengthy to be in   
their entirety included here4 ,every    
clan has its own1 and even today keeps  
the story green in the minds of its     
children and celebrates its chief       
events1 including arrival in ,hopiland1 
with suitable ceremony4  ,we are told   
that when all mankind came through the  
sipapu from the underworld1 the various 
kinds of people were gathered together  
and given each a separate speech or     
language by the mocking bird1 who can   
talk every way4 ,then each group was    
given a path and started on its way by  
the ,twin ,war ,gods and their mother1  
the ,spider ,woman4  ,the ,hopi were    
taught how to build stone houses1 and   
then the various clans dispersed1 going 
separate ways4 ,and after many many     
generations they arrived at their       
present destination from all directions 
and at different times4 ,they brought   
corn with them from the underworld4  ,it
 is generally agreed that the ,snake    

people were the first to occupy the     
,tusayan region4  ,there are many       
variations in the migration myths of the
 ,snake people1 but the most colorful   
version the writer has encountered is   
the one given to ,a4,m4 ,stephen1 fifty 
years ago1 by the then oldest member of 
the ,snake fraternity4 ,a picturesque   
extract only is given here4  ,it begins3
 ,at the general dispersal1 my people   
lived in snake skins1 each family       
occupying a separate snake-skin bag1 and
 all were hung on the end of a rainbow1 
which swung around until the end touched
 ,navajo ,mountain1 where the bags      
dropped from it2 and wherever their bags
 dropped1 there was their house4 ,after 
they arranged their bags they came out  
from them as men and women1 and they    
then built a stone house which had five 
sides4  ,a brilliant star arose in the  
southwest1 which would shine for a while
 and then disappear4 ,the old men said1 
',beneath that star there must be       
people1' so they determined to travel   

toward it4 ,they cut a staff and set it 
in the ground and watched till the star 
reached its top1 then they started and  
traveled as long as the star shone2 when
 it disappeared they halted4 ,but the   
star did not shine every night1 for     
sometimes many years elapsed before it  
appeared again4 ,when this occurred1 our
 people built houses during their halt2 
they built both round and square houses1
 and all the ruins between here and     
,navajo ,mountain mark the places where 
our people lived4 ,they waited till the 
star came to the top of the staff again1
 then they moved on1 but many people    
were left in those houses and they      
followed afterward at various times4    
,when our people reached ,wipho 7a      
spring a few miles north from ,walpi7   
the star disappeared and has never been 
seen since4  ,there is more of the      
legend1 but quoted here are only a few  
closing lines relative to the coming of 
the ,lenbaki 7the ,flute ,clan73  ,the  
old men would not allow them to come in 

until ,masauwu 7god of the face of the  
earth7 appeared and declared them to be 
good ,hopitah4 ,so they built houses    
adjoining ours and that made a fine     
large village4 ,then other ,hopitah came
 in from time to time1 and our people   
would say1 ',build here1 or build       
there1' and portioned the land among the
 new-comers4#bd  ,footnote #bd3         
,mindeleff1 ,victor1 ,pueblo            
architecture 7,myths after ,stephen73   
,bureau ,american ,ethnology1 vol4 #h1  
pp4 #ag-ah1 #ahhg4  ,the foregoing      
tradition furnishes the answer to two   
things one asks in ,hopiland4 ,first1   
why have these people1 who by their     
traditions wandered from place to place 
since the beginning of time1 only       
building and planting for a period      
sometimes short1 sometimes a few        
generations1 but not longer1 they       
believe--why have they remained in their
 present approximate location for eight 
hundred years and perhaps much longer8  
,the answer is their story of the star  

that led them for many moves and many   
stops but which never again appeared1 to
 move them on1 after they reached       
,walpi4  ,the second point is3 ,the     
,flute ,dance1 which is still held on   
the years alternating with the ,snake   
,dance1 is of what significance8 ,it is 
the commemoration of the arrival of this
 ,lenbaki group1 a branch of the ,horn  
people1 and the performance of their    
special magic for rain-bringing1 just as
 they demonstrated it to the original   
inhabitants of ,walpi1 by way of trial1 
before they were permitted to settle    
there4   ,flute ,ceremony and ,tradition
  ,this ,flute ceremony is one of the   
loveliest and most impressive in the    
whole ,hopi calendar4 ,and because it is
 one which most clearly illustrates this
 thesis1 some detail of the ceremony    
will be given4  ,from the accounts of   
many observers that of ,hough#be has    
been chosen3 ,on the first day the sand 
altar is made and at night songs are    
begun4 ,within the kiva the interminable

 rites go on1 and daily the cycle of    
songs accompanied with flutes is        
rehearsed4 ,a messenger clad in an      
embroidered kilt and anointed with      
honey1 runs1 with flowing hair1 to      
deposit prayer-sticks at the shrines1   
encircling the fields in his runs and   
coming nearer the pueblo on each        
circuit4 ,during the seventh and eighth 
days a visit is made to three important 
springs where ceremonies are held1 and  
on the return of the priests they are   
received by an assemblage of the ,bear  
and ,snake ,societies1 the chiefs of    
which challenge them and tell them that 
if they are good people1 as they claim1 
they can bring rain4  ,footnote #be3    
,hough1 ,walter1 ,op4 cit41 pp4         
#aef-aeh4  ,after an interesting        
interchange of ceremonies1 the ,flute   
priests return to their kiva to prepare 
for the public dance on the morrow4     
,when at #c3jj a4m4 the belt of ,orion  
is at a certain place in the heavens1   
the priests file into the plaza1 where a

 cottonwood bower has been erected over 
the shrine called the entrance to the   
underworld4 ,here the priests sing1     
accompanied with flutes1 the shrine is  
ceremonially opened and prayer-sticks   
placed within1 and they return to the   
kiva4 ,at some of the pueblos there is a
 race up the mesa at dawn on the ninth  
day1 as in other ceremonies4  ,on the   
evening of the ninth day the ,flute     
procession forms and winds down the     
trail to the spring in order3 ,a leader1
 the ,snake maiden1 two ,snake youths1  
the priests1 and in the rear a costumed 
warrior with bow and whizzer4 ,at the   
spring they sit on the south side of the
 pool1 and as one of the priests plays a
 flute the others sing1 while one of    
their number wades into the spring1     
dives under water1 and plants a         
prayer-stick in the muddy bottom4 ,then 
taking a flute he again wades into the  
spring and sounds it in the water to the
 four cardinal points4 ,meanwhile       
sunflowers and cornstalks have been     

brought to the spring by messengers4    
,each priest places the sunflowers on   
his head and each takes two cornstalks  
in his hands and the procession1 two    
abreast1 forms to ascend the mesa4 ,a   
priest draws a line on the trail with   
white corn meal and across it three     
cloud symbols4 ,the ,flute children     
throw the offerings they hold in their  
hands upon the symbols1 followed by the 
priests who sing to the sound of the    
flutes4  ,illustration3 ,figure         
#e4--;,flute ,ceremony at ,michongnovi4 
--,courtesy ,arizona ,state ,museum4    
,the children pick the offerings from   
the ground with sticks held in their    
hands1 and the same performance is      
repeated till they stand again in the   
plaza on the mesa before the cottonwood 
bower1 where they sing melodious songs  
then disperse4  ,the foregoing          
description of ,hough's is an account of
 the ,walpi ceremony1 where we find only
 one ,flute fraternity4 ,each of the    
other villages has two fraternities1 the

 ,blue ,flute and the ,drab ,flute4 ,the
 ,flute ,ceremony at ,mishongnovi is    
perhaps the most impressive example of  
this pageant as given by the double     
fraternity4 ,dr4 ,byron ,cummings       
reports this ,mishongnovi ceremony as   
having several interesting variations   
from the ,walpi report given above4     
7,see ,figure #e47  ,illustration3      
,figure #f4--;,flute ,boy before        
,costuming4  --,courtesy ,arizona ,state
 ,museum4  ,on the ninth day women were 
observed sweeping the trail to the      
spring with meticulous care1 in         
preparation for the double procession   
which came down at about #a3cj in the   
afternoon4  ,all the costuming was done 
at the spring--body painting1 putting on
 of ceremonial garments and arranging of
 hair4  ,the fathers of the ,flute      
maidens brushed and arranged their hair 
for them and put on their blankets4 ,if 
a girl had no father1 her uncle did this
 for her4 ,there were two ,flute ,maids 
and a ,flute ,boy 7,see ,figure #f7 who 

walked between them1 in each of the two 
fraternities4 ,even this ceremonial     
costuming was accompanied by solemn     
singing4  ,when all was ready the       
priests sat on the edge of the pool with
 their legs hanging over1 and the two   
maids and the boy sat behind them on a  
terrace of the bank4 ,the ,blue ,flute  
fraternity occupied one side of the pool
 and the ,drab ,flute fraternity        
another4 ,many songs were sung to the   
strange1 plaintive accompaniment of the 
flute players4 ,after a while an old    
priest waded into the pool and walked   
around it in ever-narrowing circles till
 he reached the center1 where he sank   
into the water and disappeared for a    
dramatically long moment and came up    
with a number of ceremonial objects in  
his hands1 including a gourd bottle     
filled with water from the depths of the
 spring4  ,it was late afternoon by the 
time all the songs had been sung1 and   
evening when the two processions had    
finished their ceremonial ascent to the 

mesa top1 pausing again and again as the
 old priest went ahead and drew his     
symbolic barrier of meal and the three  
rain clouds across the path1 which were 
to be covered with the pahos of the     
,flute children1 then taken up and moved
 on to the next like symbol4 ,the old   
priest led the procession1 the three    
children behind him1 then the flute     
players1 followed by the priests bearing
 emblems1 and the priest with the bull  
roarer at the end of the line4 ,each    
fraternity preserved its own formation4 
,having reached the village plaza they  
marched to the ,kisa and deposited their
 pahos and ceremonial offerings1 then   
dispersed4 ,the solemnity of the long   
ritual1 the weird chant and the         
plaintive accompaniment of the flutes   
running through the whole ceremony1     
while at the spring1 coming up the hill1
 and to the last act before the ,kisa1  
leaves the imprint of its strange       
musical vibration long after the scene  
has closed4  ,the legend back of this   

ceremony is a long account of the       
migrations of the ,horn and ,flute      
people4 ,it relates that when they at   
last reached ,walpi1 they halted at a   
spring and sent a scout ahead to see if 
people were living there4 ,he returned  
and reported that he had seen traces of 
other people4 ,so the ,flute people went
 forth to find them4 ,when they came in 
sight of the houses of ,walpi1 they     
halted at the foot of the mesa1 then    
began moving up the trail in ceremonial 
procession1 with songs and the music of 
the flutes4  ,now the ,bear and ,snake  
people who lived in ,walpi drew a line  
of meal across the trail1 a warning     
understood by many primitives1 and      
challenged the new-comers as to who they
 were1 where they were going1 and what  
they wanted4 ,then the ,flute chief     
said1 ,we are of your blood1 ,hopi4 ,our
 hearts are good and our speech         
straight4 ,we carry on our backs the    
tabernacle of the ,flute ,altar4 ,we can
 cause rain to fall4  ,four times the   

demand was repeated1 as the ,flute      
people stood respectfully before the    
barrier of meal1 and four times did     
their chief make the same reply4 ,then  
the ,walpis erased the line of meal and 
the ,flute people entered the pueblo1   
set up their altars and demonstrated    
their rain magic by singing their       
ceremonial ,flute songs which resulted  
in bringing the needed rain4 ,then said 
the ,bear and ,snake chiefs1 ,surely    
your chief shall be one of our chiefs4  
,thus we see that the ,flute ,dance as  
given today is a dramatization of this  
legend4 ,dr4 ,fewkes1 who collected this
 legend1 tells us that the ,flute       
fraternity claims to be even more       
successful rain-makers than the         
world-famous ,snake fraternity4#bf      
,footnote #bf3 ,fewkes1 ,j4 ,walter1    
,the ,walpi ,flute ,observance3 ,journal
 ,american ,folklore1 vol4 #g1 #ahid4   
,dr4 ,monsen tells of seeing the ,flute 
ceremony at ,mishongnovi1 a good many   
years ago1 and of the deeply religious  

feeling that pervaded the whole scene4  
,his words are descriptive of a dramatic
 moment at the close of the day1 when   
the procession had at last reached the  
public plaza on top of the mesa4#bg     
,footnote #bg3 ,monsen1 ,frederick1     
,religious ,dances of the ,hopi3 ,the   
,craftsman1 vol4 #ab1 #aijg1 pp4        
#bhd-bhe4  ,illustration3 ,figure       
#g4--;,hopi ,girl in ,butterfly         
,costume4  --,photo by ,lockett4  ,by   
this time it was nearly dark1 but the   
ceremony went on in the center of the   
plaza where other mysterious symbols    
were outlined on the rocky floor with   
the strewn corn meal1 and numbers of    
supplementary chants were sung until    
night closed down entirely and the moon 
appeared4444 ,then came something so    
extraordinary that ,i am aware that it  
will sound as if ,i were drawing on the 
rich stores of my imagination1 for the  
coincidence which closed the festival4  
,but all ,i can say is that to my       
unutterable astonishment1 it happened   

exactly as ,i tell it4 ,at a certain    
stage in this part of the ceremony there
 was a pause4 ,no one left the plaza1   
but every one stood as still as a graven
 image1 and not a sound broke the hush1 
apparently of breathless expectancy4    
,the stillness was so unearthly that it 
became oppressive1 and a few white      
friends who were with me began to urge  
in whispers that we leave the plaza as  
all was evidently at an end1 and go back
 to our camp below the mesa1 when       
suddenly there rang out such a wild1    
exultant shout of unrestrained1         
unmeasured rejoicing as only ,indians   
can give in moments of supreme religious
 exaltation--raindrops had splashed on  
devout1 upturned faces4  ,their prayers 
had been answered4 ,the spell of the    
drouth-evil had been broken1 and the    
long strain of the solemn ceremonial    
gave place to such a carnival of        
rejoicing as it seldom falls to the lot 
of civilized man to see4444  ,from the  
white man's point of view1 this answer  

to prayer was1 of course1 the merest    
coincidence1 but not all the power of   
church or government combined could     
convince the ,hopi that their god had   
not heard them 444 that their devotion  
to the ancient faith had brought relief 
from famine1 and life to themselves and 
their flocks and herds4  ,the           
present-day ,hopi1 including the most   
intelligent and best educated of them1  
will tell you1 that all their important 
dances and ceremonials follow faithfully
 the old traditions1 and are still      
believed to be efficacious and necessary
 to the welfare of the people4 ,and this
 has been the conviction of a majority  
of the scientific observers who have    
studied them4   ,other ,dances  ,there  
is a very definite calendar arrangement 
of these ceremonials1 some variation in 
the different villages1 but no deviation
 in the order and essential details of  
the main dances4  ,in ,december comes   
the ,soyaluna1 or winter solstice       
ceremony1 to turn the sun back from his 

path of departure and insure his return 
with length of days to the ,indian      
country4 ,good-will tokens are          
exchanged1 not unlike our idea of       
,christmas cards1 at the end of the     
ceremony2 they are prayer tokens which  
are planted with prayers for health and 
prosperity4 ,the kiva rituals are rich  
in symbolism and last eight days1 if    
young men are to be initiated1 otherwise
 four4 ,the public dance at the end is a
 masked pageant4  ,in ,january comes the
 ,buffalo ,dance1 with masks            
representing buffalo1 deer1 mountain    
sheep1 and the other big game animals4  
,its chief characters are the ,hunter   
and the ,buffalo ,mother1 or ,mother of 
all big game4 ,a prayer for plentiful   
big game is the idea of this dance4  ,in
 ,february the ,powamu1 bean sprouting1 
ceremony occurs1 with very elaborate    
ritual signifying consecration of fields
 for planting4 ,various masks and       
symbolic costumes are used1 and the     
children's initiation is accompanied    

with a ceremonial flogging--really a    
switching by kachinas4 ,dr4 ,dorsey     
considers this the most colorful of all 
,hopi ceremonies and says that nowhere  
else on earth can one see in nine days  
such a wealth of religious drama1 such a
 pantheon of the gods represented by    
masked and costumed actors1 such        
elaborate altars and beautiful sand     
mosaics1 nor songs and myths sung and   
recited of such obvious archaic         
character1 containing many old words and
 phrases whose meaning is no longer     
known even to the ,hopi themselves4     
,march brings the ,palululong1 ,great   
,plumed ,serpent1 a masked and          
elaborately costumed mystery play given 
in the kiva4 ,this shows more of the    
dramatic ability and ingenuity of this  
people than any other of their          
ceremonies2 the mechanical              
representation of snakes as actors being
 one of its astonishing features4  ,one 
of the very pretty social dances is the 
,butterfly ,dance1 given during the     

summer by the young people of           
marriageable age4 ,costumes are colorful
 and tall wooden headdresses or tablets 
are worn4 ,figure #g shows a ,hopi girl 
acquaintance photographed just at the   
close of a ,butterfly ,dance that the   
writer witnessed in the summer of #aicb 
at ,shungopovi4 7,see ,figure #h47      
,this dance is really a very popular    
social affair1 a sort of coming out     
party adopted from the ,rio ,grande     
,pueblos a good many years ago4   ,the  
,snake ,myth and the ,snake ,dance  ,the
 ,snake ,dance of the ,hopi is1 of      
course1 the best known and most         
spectacular of their ceremonies1 and    
comparatively few white people have seen
 any other4  ,one hears from tourists on
 every hand1 ,oh1 they used to believe  
in these things1 but of course they know
 better now1 and at any rate it's all a 
commercial racket1 a side show to       
attract tourists6  ,illustration3       
,figure #h4--,shungopovi1 ,second ,mesa4
  --,photo by ,lockett4  ,anyone who    

says this has seen little and thought   
less4 ,the ,hopi women make up extra    
supplies of baskets and pottery to offer
 for sale at the time of the ,snake     
,dance because they know many tourists  
are coming to buy them1 otherwise they  
get no revenue from the occasion4 ,no   
admission is charged1 and the snake     
priests themselves seriously object to  
having ,hopi citizens charge anything   
for the use of improvised seats of      
boxes1 etc41 on the near-by house tops4 
,the writer has seen tourists so crowd  
the roofs of the ,hopi homes surrounding
 the dance plaza that she feared the    
roofs would give way1 and has also      
observed that the resident family was   
sometimes crowded out of all ring-side  
seats4 ,no wonder the small brown man of
 the house has in some cases charged for
 the seats4 ,what white man would not8  
,yet the practice is considered         
unethical by the ,hopi themselves and is
 being discontinued4  ,we know that this
 weird1 pagan ,snake ,dance was         

performed with deadly earnestness when  
white men first penetrated the          
forbidding wastelands that surround the 
,hopi4 ,and we have every reason to     
believe that it has gone on for         
centuries1 always as a prayer to the    
gods of the underworld and of nature for
 rain and the germination of their      
crops4  ,the writer has observed these  
ceremonies in the various ,hopi villages
 for the past twenty years1 some with   
hundreds of spectators from all over the
 world1 others in more remote villages1 
with but a mere handful of outsiders    
present4 ,she is personally convinced   
that the ,snake ,dance is no show for   
tourists but a deeply significant       
religious ceremony performed definitely 
for the faithful fulfillment of         
traditional magic rites that have1 all  
down the centuries1 been depended upon  
to bring these desert-dwellers the      
life-saving rain and insure their crops4
 ,they have long put their trust in it1 
and they still do so4  ,are there any   

unbelievers8 ,yes1 to be sure2 but not  
so many as you might think4 ,there are  
unbelievers in the best1 of families1   
,methodist1 ,presbyterian1 and ,hopi1   
but the surprising thing is that there  
are so many believers1 at least among   
the ,hopi4  ,the ,snake ,dance1         
so-called1 is the culmination of an     
eight-days' ceremonial1 an elaborate    
prayer for rain and for crops4 ,possibly
 something of the significance of parts 
of its complicated ritual may have been 
forgotten1 for some of our thirst for   
knowledge on these points goes          
unquenched1 in spite of the courteous   
explanations the ,hopi give when our    
queries are sufficiently courteous and  
respectful to deserve answers4 ,and     
possibly some of the things we ask about
 are not for the public and may refer to
 the secret rituals that take place in  
the kivas1 as in connection with many of
 their major ceremonials4  ,we do know  
that the dramatization of their ,snake  
,myth constitutes part of the program4  

,this myth has many variations4 ,the    
writer1 personally1 treasures the long  
story told her by ,dr4 ,fewkes1 years   
ago1 and published in the ,journal of   
,american ,ethnology and ,archaeology1  
,vol4 ,,iv41 #ahid1 pages #ajf-aaj4 ,but
 here shall be given the much shorter   
and very adequate account of ,dr4       
,colton1#bh as abbreviated from that of 
,a4,m4 ,stephen3  ,to-ko-na-bi was a    
place of little rain1 and the corn was  
weak4 ,tiyo1 a youth of inquiring mind1 
set out to find where the rain water    
went to4 ,this search led him into the  
,grand ,canyon4 ,constructing a box out 
of a hollow cottonwood log1 he gave     
himself to the waters of the ,great     
,colorado4 ,after a voyage of some days1
 the box stopped on the muddy shore of a
 great sea4 ,here he found the friendly 
,spider ,woman who1 perched behind his  
ear1 directed him on his search4 ,after 
a series of adventures1 among which he  
joined the sun in his course across the 
sky1 he was introduced into the kiva of 

the ,snake people1 men dressed in the   
skins of snakes4 ,the ,snake ,chief said
 to ,tiyo1 ',here we have an abundance  
of rain and corn2 in your land there is 
but little2 fasten these prayers in your
 breast2 and these are the songs that   
you will sing and these are the         
prayer-sticks that you will make2 and   
when you display the white and black on 
your body the rain will come4' ,he gave 
,tiyo part of everything in the kiva as 
well as two maidens clothed in fleecy   
clouds1 one for his wife1 and one as a  
wife for his brother4 ,with this        
paraphernalia and the maidens1 ,tiyo    
ascended from the kiva4 ,parting from   
the ,spider ,woman1 he gained the       
heights of ,to-ko-na-bi4 ,he now        
instructed his people in the details of 
the ,snake ceremony so that henceforth  
his people would be blessed with rain4  
,the ,snake ,maidens1 however1 gave     
birth to ,snakes which bit the children 
of ,to-ko-na-bi1 who swelled up and     
died4 ,because of this1 ,tiyo and his   

family were forced to emigrate and on   
their travels taught the ,snake rites to
 other clans4  ,footnote #bh3 ,colton1  
,h4,s41 ,op4 cit41 p4 #ah4  ,most of the
 accounts tell us that later only human 
children were born to the pair1 and     
these became the ancestors of the ,snake
 ,clan who1 in their migrations1 finally
 reached ,walpi1 where we now find them1
 the most spectacular rain-makers in the
 world4  ,another fragment of the full  
,snake legend must be given here to     
account for what ,dr4 ,fewkes considers 
the most fearless episode of the ,snake 
,ceremonial--the snake washing3  ,on the
 fifth evening of the ceremony and for  
three succeeding evenings low clouds    
trailed over ,to-ko-na-bi1 and ,snake   
people from the underworld came from    
them and went into the kivas and ate    
corn pollen for food1 and on leaving    
were not seen again4 ,each of four      
evenings brought a new group of ,snake  
people1 and on the following morning    
they were found in the valleys          

metamorphosed into reptiles of all      
kinds4 ,on the ninth morning the ,snake 
,maidens said3 ',we understand this4    
,let the ,younger ,brothers 7,the ,snake
 ,society7 go out and bring them all in 
and wash their heads1 and let them dance
 with you4'#bi  ,footnote #bi3 ,fewkes1 
,j4,w41 ,the ,snake ,ceremonials at     
,walpi3 ,jour4 ,am4 ,ethnology and      
,archaeology1 ,vol4 ,,iv1 #ahid1 p4     
#aaf4  ,thus we see in the ceremony an  
acknowledgment of the kinship of the    
snakes with the ,hopi1 both having      
descended from a common ancestress4 ,and
 since the snakes are to take part in a 
religious ceremony1 of course they must 
have their heads washed or baptized in  
preparation1 exactly as must every ,hopi
 who takes part in any ceremony4 ,the   
meal sprinkled on the snakes during the 
dance and at its close is symbolic of   
the ,hopi's prayers to the underworld   
spirits of seed germination2 and thus   
the ,elder ,brothers bear away the      
prayers of the people and become their  

messengers to the gods1 to whom the     
,elder ,brothers are naturally closer1  
being in the ground1 than are the       
,younger ,brothers1 who live above      
ground4  ,rather a delicately right     
idea1 isn't it1 this inviting of the    
,elder ,brothers1 however lowly1 to this
 great religious ceremonial which       
commemorates the gift of rain-making1 as
 bestowed by their common ancestress1   
and perpetuates the old ritual so long  
ago taught by the ,snake ,chief of the  
underworld to ,tiyo1 the ,hopi youth who
 bravely set out to see where all the   
blessed rain water went1 and came back  
with the still more blessed secrets of  
whence and how to make it come4  ,nine  
days before the public ,snake ,ceremony1
 the priests of the ,antelope and ,snake
 fraternities enter their respective    
kivas and hang over their hatchways the 
,natsi1 a bunch of feathers1 which1 on  
the fifth day is replaced by a bow      
decorated with eagle feathers4 ,this    
first day is occupied with the making of

 prayer-sticks and in the preparation of
 ceremonial paraphernalia4 ,on the next 
four days1 ceremonial snake hunts are   
conducted by the ,snake men4 ,each day  
in a different quarter of the world1    
first north1 next day west1 then south1 
then east4  ,it is an impressive sight1 
this line of ,snake priests1 bodies     
painted1 pouches1 snake whips1 and      
digging sticks in hand1 marching single 
file from their kiva1 through the       
village and down the steep trail that   
leads from the mesa to the lowlands4    
,when a snake is found under a bush or  
in his hole1 the digging stick soon     
brings him within reach of the fearless 
hand2 then sprinkling a pinch of corn   
meal on his snakeship and uttering a    
charm and prayer1 the priest siezes the 
snake easily a few inches back of the   
head and deposits him in the pouch4     
,should the snake coil to strike1 the   
snake whip 7two eagle feathers secured  
to a short stick7 is gently used to     
induce him to straighten out4  ,at      

sunset they return in the same grim     
formation1 bearing the snake pouches to 
the kiva1 where four jars 7not at all   
different from their water jars7 stand  
ready to receive the snakes and hold    
them till the final or ninth day of the 
ceremony4  ,on the next three mornings1 
just before dawn1 in the ,antelope      
,kiva1 is held the symbolic marriage of 
,tiyo and the ,snake ,maiden1 followed  
by the singing of sixteen traditional   
songs4  ,just before sunset of the      
eighth day1 the ,antelope and ,snake    
priests give a public pageant in the    
plaza1 known as the ,antelope or ,corn  
,dance4 ,it is a replica of the ,snake  
,dance1 but shorter and simpler1 and    
here corn is carried instead of snakes4 
,on the morning of the ninth and last   
day occurs the ,sunrise ,corn ,race1    
when the young men of the village race  
from a distant spring to the mesa top4  
,the whole village turns out to watch   
from the rim of the mesa1 and great     
merriment attends the arrival of the    

racers1 the winner receiving some       
ceremonial object1 which1 placed in his 
corn field1 should work as a charm and  
insure a bumper crop4  ,in #aiab1 ,dr4  
,byron ,cummings witnessed a more       
interesting sunrise race than the writer
 has ever seen or heard described by any
 other observer4  ,an aged priest stood 
on the edge of the mesa1 before the     
assembled crowd of natives and visitors1
 and gave a long reverberating call1    
apparently the signal for which the     
racers were waiting1 for away across the
 plain below and to the right was heard 
an answering call1 and from the left and
 far away1 another answer4 ,eagerly the 
crowd watched to catch the first glimpse
 of the approaching racers1 for there   
was no one in sight for some time1 from 
the direction of either of the answering
 calls4  ,finally mere specks in the    
distance to the right resolved          
themselves into a line of six men       
running toward the mesa4 ,as they came  
within hailing distance they were       

greeted by the acclamations of the      
watchers4  ,these runners were ,snake   
priests1 all elderly men1 and as each in
 turn reached the position of the aged  
priest at the mesa edge1 he received    
from that dignitary a sprinkling of     
sacred meal and a formal benediction1   
then passed on to the ,snake ,kiva4     
,before the last of these had appeared1 
began the arrival of the young athletes 
from across the plain to the left4      
,swiftly them came1 and gracefully1     
their lithe brown bodies glistening in  
the early sunlight1 across the level    
lowland1 then up the steep trail1 to be 
met at the mesa edge by a picturesque   
individual carrying a cow bell and      
wearing a beautiful garland of fresh    
yellow squash blossoms over his smooth  
flowing1 black hair1 and a girdle of the
 same lovely flowers round his waist1   
with a perfect blossom over each ear    
completing his unique decoration4  ,as  
the athletes1 one at a time1 joined him 
they fell into a procession and1 led by 

the flower bedecked individual1 they    
moved gracefully in a circle to the     
rhythmic time of a festive chant and the
 accompaniment of the cow bell4 ,when   
the last racer had arrived1 they were   
led in a sort of serpentine parade      
toward the plaza4 ,but before they      
reached that point they encountered a   
waiting group of laughing women and     
girls in bright-colored shawls1 whose   
rollicking role seemed to be that of    
snatching away from the young men the   
stalks of green corn1 squash1 and gourds
 they had brought up from the fields    
below4 ,the scene ended in a merry      
skirmish as the crowd dispersed4        
,later1 ,dr4 ,cummings unobtrusively    
followed the tracks of the priests back 
along their sunrise trail and out across
 the desert for more than two miles1 to 
find there a simple altar and nine fresh
 prayer-sticks4  ,about noon occurs the 
snake washing in the kiva4 ,this is not 
for the public gaze4 ,if one knows no   
better than to try to pry into kiva     

ceremonies1 he is courteously but firmly
 told to move along4  ,a few white men  
have been permitted to see this         
ceremony1 among them1 ,dr4 ,fewkes2 an  
extract from his description of a snake 
washing at ,walpi follows3#cj  ,footnote
 #cj3 ,fewkes1 ,j4,w41 ,op4 cit4  ,the  
,snake priests1 who stood by the snake  
jars which were in the east corner of   
the room1 began to take out the reptiles
 and stood holding several of them in   
their hands behind ,supela 7the ,snake  
,priest71 so that my attention was      
distracted by them4 ,supela then prayed1
 and after a short interval1 two        
rattlesnakes were handed him1 after     
which venomous snakes were passed to the
 others1 and each of the six priests who
 sat around the bowl held two           
rattlesnakes by the necks with their    
heads elevated above the bowl4 ,a low   
noise from the rattles of the priests1  
which shortly after was accompanied by a
 melodious hum by all present1 then     
began4 ,the priests who held the snakes 

beat time up and down above the liquid  
with the reptiles1 which1 although not  
vicious1 wound their bodies around the  
arms of the holders4  ,the song went on 
and frequently changed1 growing louder1 
and wilder1 until it burst forth into a 
fierce1 blood-curdling yell1 or war cry4
 ,at this moment the heads of the snakes
 were thrust several times into the     
liquid1 so that even parts of their     
bodies were submerged1 and were then    
drawn out1 not having left the hands of 
the priests1 and forcibly thrown across 
the room upon the sand mosaic1 knocking 
down the crooks and other objects placed
 about it4 ,as they fell on the sand    
picture1 three ,snake priests stood in  
readiness1 and while the reptiles       
squirmed about or coiled for defense1   
these men with their snake whips brushed
 them back and forth in the sand of the 
altar4 ,the excitement which accompanied
 this ceremony cannot be adequately     
described4 ,the low song1 breaking into 
piercing shrieks1 the red-stained       

singers1 the snakes thrown by the chiefs
 and the fierce attitudes of the        
reptiles as they lashed on1 the sand    
mosaic1 made it next to impossible to   
sit calmly down and quietly note the    
events which followed one another in    
quick succession4 ,the sight haunted me 
for weeks afterward1 and ,i can never   
forget this wildest of all the          
aboriginal rites of this strange people1
 which showed no element of our present 
civilization4 ,it was a performance     
which might have been expected in the   
heart of ,africa rather than in the     
,american ,union1 and certainly one     
could not realize that he was in the    
,united ,states at the end of the       
nineteenth century4 ,the low1 weird song
 continued while other rattlesnakes were
 taken in the hands of the priests1 and 
as the song rose again to the wild war  
cry1 these snakes were also plunged into
 the liquid and thrown upon the writhing
 mass which now occupied the place of   
the altar4 ,again and again this was    

repeated until all the snakes had been  
treated in the same way1 and reptiles1  
fetishes1 crooks1 and sand were mixed   
together in one confused mass4 ,as the  
excitement subsided and the snakes      
crawled to the corners of the kiva1     
seeking vainly for protection1 they were
 pushed back in the mass1 and brushed   
together in the sand in order that their
 bodies might be thoroughly dried4      
,every snake in the collection was thus 
washed1 the harmless varieties being    
bathed after the venomous4 ,in the      
destruction of the altar by the         
reptiles1 the snake ti-po-ni 7insignia7 
stood upright until all had been washed1
 and then one of the priests turned it  
on its side1 as a sign that the         
observance had ended4 ,the low1 weird   
song of the snake men continued1 and    
gradually died away until there was no  
sound but the warning rattle of the     
snakes1 mingled with that of the rattles
 in the hands of the chiefs1 and finally
 the motion of the snake whips ceased1  

and all was silent4  ,several hours     
later these snakes are used in the      
public ,snake ,dance1 and until that    
time they are herded on the floor of the
 kiva by a delegated pair of snake      
priests assisted by several boys of the 
,snake ,clan1 novices1 whose fearless   
handling of the snakes is remarkable4   
,already 7on the eighth day7 in the     
plaza has been erected the ,kisa1 a tall
 conical tepee arrangement of green     
cottonwood boughs1 just large enough to 
conceal the man who during the dance    
will hand out the snakes to the dancers4
 ,close in front of the ,kisa is a small
 hole made in the ground1 covered by a  
board4 ,this hole symbolizes the sipapu 
or entrance to the underworld4          
,illustration3 ,figure #i4--;,antelope  
,priest with ,tiponi4  --,courtesy      
,arizona ,state ,museum4  ,at last comes
 the event for which the thronged       
village has been waiting for hours1 and 
for which some of the white visitors    
have crossed the continent4 ,just before

 sundown the ,antelope priests file out 
of their kiva in ceremonial             
array--colorfully embroidered white     
kilts and sashes1 bodies painted a      
bluish color with white markings in     
zigzag lines suggestive of both snakes  
and lightning1 chins painted black with 
white lines through the mouth from ear  
to ear1 white breath feathers tied in   
the top of their hair1 and arm and ankle
 ornaments of beads1 shells1 silver1 and
 turquoise4 7,see ,figure #i47 ,led by  
their chief1 bearing the insignia of the
 ,antelope fraternity and the whizzer1  
followed by the asperger1 with his      
medicine bowl and aspergill and wearing 
a chaplet of green cottonwood leaves on 
his long1 glossy1 black hair1 they      
circle the plaza four times1 each time  
stamping heavily on the sipapu board    
with the right foot1 as a signal to the 
spirits of the underworld that they are 
about to begin the ceremony4 ,now they  
line up in front of the ,kisa1 their    
backs toward it1 and await the coming of

 the ,snake priests1 for these ,antelope
 priests1 with song and rattle1 are to  
furnish the music for the ,snake ,dance4
  ,there is an expectant hush and then  
come the ,snake priests1 up from their  
kiva in grim procession1 marching       
rapidly and with warlike determination4 
,you would know them to be the ,snake   
priests rather than the ,antelope       
fraternity by the vibration of their    
mighty tread alone1 even if you did not 
see them4 ,their bodies are fully       
painted1 a reddish brown decorated with 
zigzag lightning symbols and other      
markings in white4 ,the short kilt is   
the same red-brown color1 as are their  
mocassins1 the former strikingly        
designed with the snake zigzag and      
bordered above and below this with      
conventionalized rainbow bands4  ,soft  
breath feathers1 stained red1 are worn  
in a tuft on the top of the head1 and   
handsome tail feathers of the hawk or   
eagle extend down and back over the     
flowing hair4 ,a beautiful fox skin     

hangs from the waist in the back4 ,their
 faces are painted black across the     
whole mid section and the chins are     
covered with white kaolin--a really     
startling effect4 ,necks1 arms1 and     
ankles are loaded with native jewelry   
and charms1 sometimes including strings 
of animal teeth1 claws1 hoofs1 and even 
small turtle shells for leg ornaments1  
from all of which comes a great rattling
 as the priests enter the plaza with    
their energetic strides4  ,always a     
hushed gasp of admiration greets their  
entrance1--an admiration mixed with a   
shudder of awe4 ,again the standard     
bearer1 with his whizzer or             
thunder-maker1 leads1 followed by the   
asperger1 and we hear the sound of      
thunder1 as the whizzer 7sometimes      
called the bull-roarer7 is whirled      
rapidly over the priest's head4 ,the    
chapleted asperger sprinkles his charm  
liquid in the four directions1 first    
north1 then west1 south1 and east4      
,they circle the plaza four times1 each 

stamping mightily upon the cover of the 
sipapu as they pass the ,kisa4 ,surely1 
the spirits of the underworld are thus  
made aware of the presence of the ,snake
 ,brotherhood engaged in the traditional
 ritual4 ,incidentally1 this ,snake     
,dance is carried on in the underworld  
on a known date in ,december1 and at    
that time the ,hopi ,snake men set up   
their altar and let the spirits know    
that they are aware of their ceremony   
and in sympathy with them4              
,illustration3 ,figure #aj4--,snake     
,priests in ,front of ,kisa4            
--,courtesy ,arizona ,state ,museum4    
,now the procession lines up facing the 
,antelope priests in front of the ,kisa1
 7,see ,figure #aj71 and the rattles of 
both lines of priests begin a low whirr 
not unlike the rattle of snakes4 ,all is
 perfectly rhythmic and the ,snake      
priests1 with locked fingers1 sway back 
and forth to the music1 bodies as well  
as feet keeping time1 while the         
,antelopes mark time with a rhythmic    

shuffle4 ,at last they break into a low 
chant1 which increases in volume1 and   
rising and falling goes on interminably4
  ,at last there is a pause and the     
,snake priests form into groups of      
three1 a carrier1 an attendant1 and a   
gatherer4  ,each group waits its turn   
before the ,kisa4 ,the carrier kneels   
and receives a snake from the passer1   
who 7with the snake bag7 sits concealed 
within the ,kisa4 ,as he rises1 the     
carrier places his snake between his    
lips or teeth1 usually holding it well  
toward the neck1 but often enough near  
the middle1 so that its head may        
sometimes move across the man's face or 
eyes and hair1 a really harrowing sight4
 ,the attendant1 sometimes called the   
hugger1 places his left arm across the  
shoulder of the first dancer and walks  
beside and a step behind him1 using his 
feather wand or snake whip to distract  
the attention of the snake4 7,see       
,figure #aa47 ,just behind this pair    
walks their gatherer1 who is alertly    

ready to pick up the dropped snake1 when
 it has been carried four times around  
the dance circle2 sometimes it is       
dropped sooner4  ,the dance step of this
 first pair is a rhythmic energetic     
movement1 almost a stamping1 with the   
carrier dancing with closed eyes4 ,the  
gatherer merely walks behind1 and is an 
alertly busy man4 ,the writer has seen  
as many as five snakes on the ground at 
once1 some of them coiling and rattling1
 others darting into the surrounding    
crowd with lightning rapidity1 but never
 has she seen one escape the gatherer1  
and just once has she seen a snake come 
near to making its escape4 ,this was    
during the ceremony at ,hotavilla last  
summer 7#aicb72 the spectators had      
crowded rather close to the circle1 and 
several front rows sat on the ground1 in
 order that the dozens of rows back of  
them might see over their heads4 ,as for
 the writer1 she sat on a neighboring   
housetop1 well out of the way of        
rattlers1 red racers1 rabbit snakes1 and

 even the harmless but fearsome-looking 
bull snake from #c to #e feet long4     
,often the snake starts swiftly for the 
side lines1 but always without seeming  
haste the gatherer gets it just as the  
startled spectators begin a hasty       
retreat4 ,if the snakes coils1 meal is  
sprinkled on it and the feather wand    
induces it to straighten1 when it is    
picked up4 ,but this time the big snake 
really got into the crowd1 second or    
third row1 through space hurriedly      
opened for him by the frightened and    
more or less squealing white visitors4  
,the priest was unable to follow it     
quickly without stepping on people1 who 
had repeatedly been warned not to sit   
too close4  ,illustration3 ,figure      
#aa4--,snake ,priests with ,snake4      
--,photo by ,bortell  ,very quietly and 
without rising1 a man in the third row  
picked up the snake and handed it to the
 gatherer4 ,the writer shuddered but did
 not realize that the impromptu gatherer
 was her son1 so bronzed by a summer's  

archaeology field trip that she did not 
recognize him4 ,afterward he merely     
said1 ,it was a harmless bull snake1 and
 the priest couldn't reach it2 it's a   
shame for visitors to crowd up and get  
in the way unless they are prepared to  
sit perfectly still1 whatever happens4  
,really one feels ashamed of the        
squealing and frightened laughter of    
careless white visitors who stand or sit
 nearer than they should and then make  
an unseemly disturbance when a snake    
gets too close4 ,the priests resent such
 conduct1 but always go right on without
 paying any attention to it4 ,the       
rattles and singing voices of the       
,antelope priests furnish a dignified1  
rhythmic accompaniment throughout the   
dance1 and the ,snake men move in       
perfect time to it4  ,when all the      
snakes have been carried and the last   
one has been dropped from the mouth of  
the carrier1 the chant ceases4 ,a priest
 draws a great round cloud symbol on the
 ground4 ,quickly the ,hopi maids and   

women1 7a small selected group71 who    
stand ready with baskets of meal1       
sprinkle the ground within the circle4  
,at a signal all the snakes1 now in the 
hands of the gatherers and the ,antelope
 priests1 are thrown upon this emblem4  
,the women hastily drop sacred meal on  
the mass of snakes1 then a second signal
 and the ,snake priests grab up the     
whole writhing mass in their hands and  
run in the four directions off the steep
 mesa1 to deposit their ,elder ,brothers
 again in the lowlands with the symbolic
 sacred meal on their backs1 that they  
may bear away to the underground the    
prayers of their ,younger ,brothers1 the
 ,snake ,clan4 ,the ,antelope priests   
now circle the plaza four times1        
stamping on the sipapu in passing1 and  
then return to their own kiva1 and the  
dance is over4 ,the ,snake priests      
presently return to the village1 still  
running1 disrobe in their kiva and      
promptly go to the nearest edge of the  
mesa1 where the women of their clan wait

 with huge bowls of emetic 7promptly    
effective7 and tubs of water for        
bathing4 ,this is the purification      
ceremony which ends the ritual4         
,immediately the women of their families
 bring great bowls and trays of food and
 place them on top of the ,snake ,kiva1 
and the men1 who have fasted all day and
 sometimes longer1 enjoy a feast4  ,a   
spirit of relief and happiness now      
pervades the village and everybody keeps
 open house4  ,far more often than      
otherwise1 rain1 either a sprinkle or a 
downpour1 has come during or just at the
 close of the dance1 and the people are 
thankful and hopeful1 for this is often 
the first rain of the season4 ,the      
writer has herself stood soaked to the  
skin by a thunder shower that had been  
slowly gathering through the sultry     
afternoon and broke with dramatic effect
 during the ceremony4 ,the ,snake       
priests were noticeably affected by the 
incident and danced with actual fanatic 
frenzy4  ,those who habitually attend   

this ceremony from ,flagstaff and       
,winslow and other points within        
motoring distance 7if there is any      
motoring distance these days7 have long 
ago learned that they would better start
 for home immediately following the     
dance1 not waiting for morning1 else the
 dry washes may be running bank high by 
that time and prevent their getting     
away4  ,the writer has counted more than
 a hundred marooned cars lined up at    
,old ,oraibi or ,moencopi ,wash1        
waiting1 perhaps another twenty-four    
hours1 for the ordinarily dry wash to   
become fordable4 ,one will at least be  
impressed with the idea that the ,snake 
,dance 7a movable date set by the       
priests from the observation of shadows 
on their sacred rocks7 comes just at the
 breaking of the summer drouth4  ,the   
writer has seen in the ,snake ,dance as 
many as nine groups of three1 all       
circling the plaza at once4 ,but in     
recent years the number is smaller1 in  
some villages not more than four1 for   

the old priests are dying off and not   
every young man who inherits the        
priesthood upon the death of his        
maternal uncle 7priest7 is willing to go
 on1 though there are some novices      
almost every year4 ,this year 7#aicb7   
the eleven year old brother of a ,hopi  
girl in the writer's employ went into   
his first snake dance1 as a gatherer1   
and his sister 7a school girl since six7
 was as solicitous as the writer        
whenever it was a rattler that ,henry   
had to gather up4 ,but we both felt that
 we must keep perfectly still1 so our   
expressions of anxiety were confined to 
very low whispers4 ,henry was not bitten
 and if he had been he would not have   
died4 ,it is claimed and generally      
believed that no priest has ever died   
from snake bite1 and indeed they are    
seldom bitten4 ,during the past twenty  
years the writer has twice seen a priest
 bitten by a rattler1 once a very old   
priest and once a boy of fourteen4 ,no  
attention was paid1 and apparently      

nothing came of it4  ,dr4 ,fewkes1 ,dr4 
,hough1 and other authorities1 in works 
already referred to1 assert that the    
fangs of the snakes are not removed1 nor
 are the snakes doped1 nor treated in   
any way that could possibly render their
 poison harmless4 ,nor is it believed   
that the ,hopi have any antidote for    
snake bite in their emetic or otherwise4
  ,does their belief make them fearless 
and likewise immune8 ,or are they wise  
in their handling of the snakes1 so that
 danger is reduced to the vanishing     
point8 ,no one knows4  ,the writer has  
made no attempt to go into the very     
numerous minute details of this         
ceremony1 such as the mixing of the     
liquid for snake washing1 the making of 
the elaborate sand painting for the     
,snake altar1 or descriptions of various
 kinds of prayer-sticks and their       
specific uses4 ,authorities differ      
greatly on these points and each village
 uses somewhat different paraphernalia  
and methods of procedure4 ,these details

 occupy hours and even days and are     
accompanied by much prayer and          
ceremonial smoking1 and the sincerity   
and solemnity of it all are most        
impressive to any fair-minded observer4 
,the ,hopi year is full of major and    
minor ceremonies1 many of them as deeply
 religious as those already described at
 some length2 others of a secular or    
social order1 but even these are tinged 
with the religious idea and invariably  
based on tradition4  ,if many elements  
of traditional significance have been   
forgotten1 as they undoubtedly have in  
some instances1 nevertheless the thing  
is kept going according to traditional  
procedure1 and the majority of the      
participants believe it best to keep up 
these time-honored rituals4 ,their      
migration tales1 partly mythical1 partly
 historical1 relate many unhappy        
instances of famine1 pestilence1 and    
civil strife1 which have been brought   
upon various clans because of their     
having neglected their old dances and   

ceremonies1 and of relief and restored  
prosperity having followed their        
resumption4 ,once1 bad behavior brought 
on a flood4  ,here is the story1 and it 
will explain at least partially1 the    
ceremonial use of turkey feathers4   ,a 
,flood and ,turkey ,feathers  ,turkey   
feathers are much prized for ceremonial 
uses today4 ,if you want to carry a     
little present to a ,hopi friend1       
particularly an old man1 or an old      
woman1 save up a collection of          
especially nice looking turkey feathers4
 ,they will be put to ceremonial uses   
and bring blessings to their owners4    
,here is at least one of the legends    
back of the idea1 as collected by       
,stephen and reported by ,mindeleff4#ca 
,the chief of the water people speaks3  
,in the long ago1 the ,snake1 ,horn1 and
 ,eagle people lived here 7in ,tusayan71
 but their corn grew only a span high1  
and when they sang for rain the cloud   
sent only a thin mist4 ,my people then  
lived in the distant ,palatkiwabi in the

 ,south4 ,there was a very bad old man  
there1 who1 when he met anyone1 would   
spit in his face1 blow his nose upon    
him1 and rub ordure upon him4 ,he       
ravished the girls and did all manner of
 evil4 7,note3 ,other variants of the   
legend say the young men were           
mischievously unkind and cruel to the   
old men1 rather than that an old man was
 bad4 ,h4,g4,l47 ,baholikonga 7big water
 serpent deity7 got angry at this and   
turned the world upside down1 and water 
spouted up through the kivas and through
 the fireplaces in the houses4 ,the     
earth was rent in great chasms1 and     
water covered everything except one     
narrow ridge of mud2 and across this the
 serpent deity told all the people to   
travel4 ,as they journeyed across1 the  
feet of the bad slipped and they fell   
into the dark water1 but the good1 after
 many days1 reached dry land4 ,while the
 water1 rising around the village1 came 
higher1 the old people got on the tops  
of the houses1 for they thought they    

could not struggle across with the      
younger people4 ,but ,baholikonga       
clothed them with the skins of turkeys1 
and they spread out their wings and     
floated in the air just above the       
surface of the water1 and in this way   
they got across4 ,there were saved of   
our people1 ,water1 ,corn1 ,lizard1     
,horned ,toad1 ,sand1 two families of   
,rabbit1 and ,tobacco4 ,the turkeys'    
tails dragged in the water--hence the   
white on the turkey tail now4 ,wearing  
these turkey skins is the reason why old
 people have dewlaps under the chin like
 a turkey2 it is also the reason why old
 people use turkey feathers at the      
religious ceremonies4  ,footnote #ca3   
,mindeleff1 ,victor1 ,op4 cit4 7,myths  
by ,cosmos ,mindeleff after ,stephen71  
p4 #ca4  ,hough#cb says that in accord  
with the belief that the markings on the
 tail feathers were caused by the foam  
and slime of an ancient deluge1 the     
feathers are prescribed for all pahos1  
since through their mythical association

 with water they have great power in    
bringing rain4  ,footnote #cb3 ,hough1  
,walter1 ,op4 cit1 p4 #agb4     ,x4     
,,ceremonies ,,for ,,birth1 ,,marriage1 
,,burial         99       99       99   
99       99  ,the story of the ,hopi1   
who does every important thing in his   
life according to a traditional pattern 
and accompanied by appropriate religious
 ceremony1 would not be complete without
 some account of birth1 marriage1 and   
burial4 ,not having seen these          
ceremonies1 the writer offers the record
 of authoritative observers4   ,birth   
,babies are welcomed and well cared for 
in ,hopiland1 and now that the young    
mothers are learning to discard unripe  
corn1 fruit1 and melons as baby food1   
the infant mortality1 once very high1 is
 decreasing4  ,natal ceremonies are     
considered important4 ,goddard#cc gives 
us a brief picture of the usual         
proceedings3 ,the ,hopi baby is first   
washed and dressed by its paternal      
grandmother or by one of her sisters4   

,on the day of its birth she makes four 
marks with corn meal on the four walls  
of the room4 ,she erases one of these on
 the fifth1 tenth1 fifteenth1 and       
twentieth day of the child's life4 ,on  
each of these days the baby and its     
mother have their heads washed with     
yucca suds4 ,on the twentieth day1 which
 marks the end of the lying-in period1  
the grandmother comes early1 bathes the 
baby and puts some corn meal to its     
lips4 ,she utters a prayer in which she 
requests that the child shall reach old 
age and in this prayer gives it a name4 
,a few of the women members of the      
father's clan come in one at a time1    
bathe the baby and give it additional   
names4 ,after the names have been given1
 the paternal grandmother goes with the 
mother and the child to the eastern edge
 of the mesa1 starting so as to arrive  
about sunrise4 ,two ears of white corn  
which have been lying near the child    
during the twenty days1 are carried with
 them4 ,the grandmother touches these   

ears of corn to the baby's breast and   
waves them to the east4 ,she also strews
 corn meal toward the sun1 placing a    
little on the child's mouth4 ,as she    
does this1 she prays1 uttering in the   
course of her prayer the various names  
which have been given to the child4 ,the
 mother goes through a similar ceremony 
and utters a similar prayer4  ,the names
 given relate in some way to the clan of
 the one who bestows them4 ,of the      
various names given to the child1 one1  
because it strikes the fancy of the     
family1 generally sticks 444 until the  
individual is initiated into some       
ceremony4 ,at that time a new name is   
given4  ,for instance1 a ,hopi man of   
middle age1 known to the writer as      
,george 7school name71 tells her that   
his adopted father belonged to the      
,tobacco ,clan1 so the name selected for
 him by the paternal aunts was          
,sackongsie or green tobacco plant with 
the blossoms on4 ,bessie1 born in the   
same family1 was named ,sackhongeva or  

green tobacco plant standing straight4  
,the nine month's baby daughter of a    
,hopi girl once in the employ of the    
writer is merrily called ,topsy1        
although formally named ,christine in   
honor of the school superintendent's    
wife4 ,her mother explains that the     
father's clan is ,tobacco1 and the aunts
 named this baby ,topt-si1 the red      
blossom on top of the tobacco plant1    
which sounds so exactly like ,topsy that
 the family sense of humor has permitted
 the nickname4 ,one of the writer's     
,hopi girls was named two straight1 tall
 rows of corn1 another1 ,falling ,snow4 
,these pretty names1 too long for       
convenience1 are nevertheless cherished1
 as a matter of sentiment1 by their     
owners4  ,footnote #cc3 ,goddard1       
,p4,e41 ,indians of the ,southwest3     
,n4,y4 ,amer4 ,mus4 ,nat4 ,hist41       
,handbook ,series ,no4 #b1 #aiba4       
,marriage  ,the following is ,hough's#cd
 description of the wedding ceremony at 
,oraibi3 ,when the young people decide  

to be married1 the girl informs her     
mother1 who takes her daughter1 bearing 
a tray of meal made from white corn1 to 
the house of the bridegroom where she is
 received by his mother with thanks4    
,during the day the girl must labor at  
the mealing stones1 grinding the white  
meal1 silent and unnoticed2 the next day
 she must continue her task4444 ,on the 
third day of this laborious trial she   
grinds the dark blue corn which the     
,hopi call black1 no doubt1 glad when   
the evening brings a group of friends1  
laden with trays of meal of their own   
grinding as presents1 and according to  
the custom1 these presents are returned 
in kind1 the trays being sent back next 
day heavy with choice ears of corn4     
,after this three days' probation 444   
comes the wedding4 ,upon that day the   
mother cuts the bride's front hair at   
the level of her chin and dresses the   
longer locks in two coils1 which she    
must always wear in token that she is no
 longer a maiden4 ,at the dawn of the   

fourth day1 the relatives of both       
families assemble1 each one bringing a  
small quantity of water in a vessel4    
,the two mothers pound up roots of the  
yucca1 used as soap1 and prepare two    
bowls of foaming suds4 ,the young man   
kneels before the bowl prepared by his  
future mother-in-law1 and the bride     
before the bowl of the young man's      
mother1 and their heads are thoroughly  
washed and the relatives take part by   
pouring handsful of suds over the bowed 
heads of the couple4 ,while this        
ceremonial 444 goes on 444 a great deal 
of jollity ensues4 ,when the            
head-washing is over1 the visitors rinse
 the hair of the couple with the water  
they have brought1 and return home4     
,then the bridal couple take each a     
pinch of corn meal and leaving the house
 go silently to the eastern side of the 
mesa on which the pueblo of ,oraibi     
stands4 ,holding the meal to their lips1
 they cast the meal toward the dawn1    
breathing a prayer for a long and       

prosperous life1 and return to the      
house1 husband and wife4  ,the ceremony 
over1 the mother of the bride 7,note3   
,all other authorities say groom1       
,h4,g4,l47 builds a fire under the      
baking stone1 while the daughter        
prepares the batter and begins to bake a
 large quantity of paper bread4444 ,the 
wedding breakfast follows closely on the
 heels of the wedding ceremony and the  
father of the young man must run through
 the pueblo with a bag of cotton1       
handsful of which he gives to the       
relatives and friends1 who pick out the 
seeds and return the cotton to him4     
,this cotton is for the wedding blankets
 and sash which are to be the trousseau 
of the bride4444  ,a few days later the 
crier announces the time for the        
spinning of the cotton for the bride's  
blanket4 ,this takes place in the kivas1
 where usually all the weaving is done  
by the men1 and with jollity and many a 
story the task is soon finished4 ,the   
spun cotton is handed over to the       

bridegroom as a contribution from the   
village1 to be paid for like everything 
else ,hopi1 by a sumptuous feast1 which 
has been prepared by the women for the  
spinners4 ,perhaps ten sage-brush-fed   
sheep and goats1 tough beyond reason1   
are being softened in a stew1 consisting
 mainly of corn2 stacks of paper bread  
have been baked1 various other dishes   
have been concocted1 and all is ready   
when the crier calls in the hungry      
multitude4444  ,with the spun cotton1   
serious work begins for the bridegroom  
and his male relatives1 lasting several 
weeks4 ,a large white blanket 444 and a 
smaller one must be woven and a reed mat
 in which the blankets are to be rolled4
 ,a white sash with long fringe and a   
pair of mocassins1 each having half a   
deerskin for leggings1 like those worn  
by the women of the ,rio ,grande        
pueblos1 complete the costume4 ,the     
blankets must have elaborate tassels at 
the four corners4 7,note3 ,representing 
rain falling from the white cloud       

blanket4 ,h4,g4,l47  ,shortly before    
sunrise1 the bride1 arrayed in her      
finery1 performs the last act in the    
drama1 called 'going home4' ,up to this 
time the bride has remained in the house
 of her husband's people4 ,wearing the  
large white blanket1 picturesquely      
disposed over her head1 and carrying the
 small blanket wrapped in the reed mat  
in her hands1 she walks to her mother's 
house 444 and the long ceremony is over 
444 for in this land of women's rights  
the husband must live with his wife's   
relatives4  ,footnote #cd3 ,hough1      
,walter1 ,op4 cit1 p4 #abc4  ,the bride 
may not appear at a public ceremonial   
dance until the following ,july1 at the 
,kachina ,farewell ceremony1 when all   
the brides of the year turn out in their
 lovely wedding blankets and white      
leggings1 the only time this blanket is 
ever worn after the wedding 7during     
life71 save one the naming ceremony of  
her first child4  ,it becomes her       
winding sheet when at death she wears it

 in her grave1 then after four days1 she
 takes it from her shoulders and uses it
 as a magic carpet when1 having reached 
the edge of the ,grand ,canyon1 she     
steps out upon her ceremonial blanket1  
and like a white cloud it descends with 
her to ,maski1 the underworld paradise  
of the ,hopi4  ,are the ,hopi married in
 this way today8 ,most certainly4       
,figure #ab shows a ,hopi girl who      
worked for the writer for three summers4
 ,she is a fine1 intelligent girl1      
having gone more than halfway through   
high school before she returned to her  
home on ,second ,mesa to live4 ,this is 
her wedding picture taken last year at  
the moment of her going home1 after just
 such a wedding ceremonial as described 
above4  ,illustration3 ,figure #ab4--;,a
 ,hopi ,bride4  --,photo by ,colton4  ,a
 letter from friends of the writer      
states that her baby is just now going  
through his natal ceremonies in the good
 old ,hopi way4 ,if the ,snake ,dance is
 continued till he grows up--it makes   

one shudder to think of it--he is in    
line to be a ,snake priest6   ,burial   
,here we have the account of            
,goddard3#ce ,when an adult dies1 the   
nearest relatives by blood wash the     
head1 tie a feather offering to the hair
 so that it will hang over the forehead1
 wrap the body in a good robe and carry 
it to one of the graveyards which are in
 the valleys near the mesas4 ,the body  
is buried in a sitting position so that 
it faces east4 ,this is done within a   
few hours after death has occurred4 ,the
 third night1 a bowl containing some    
food1 a prayer-stick offering1 and a    
feather and string1 are carried to the  
grave4 ,the string is placed so that it 
points from the grave to the west4 ,the 
next morning1 the fourth1 the soul is   
supposed to rise from the grave and     
proceed in the direction indicated by   
the string1 where it enters the         
'skeleton house4' ,this is believed to  
be situated somewhere near the ,canyon  
of the ,colorado4  ,footnote #ce3       

,goddard1 ,p4,e41 ,op4 cit4  ,any bodies
 of young children who have not yet been
 initiated into any fraternity are not  
buried in the ground1 but in a crevice  
of rock somewhere near the mother's home
 and covered with stones4 ,a string is  
left hanging out1 pointing to the home  
of the family4 ,the spirit of the child 
is believed to return and to be re-born 
in the next child born in the family1 or
 to linger about till the mother dies   
and then to go with her to the          
underworld4  ,if the adult spirit has   
led a good life1 it goes to the abode   
where the ancestral spirits feast and   
hold ceremonies as on earth1 but if evil
 it must be tried by fire and1 if too   
bad for purification1 it is destroyed4  
,,xi4 ,,stories ,,told ,,today          
99       99       99       99       99  
,fewkes1 ,stephen1 ,mindeleff1 ,voth1   
and others have collected the more      
important tales of migrations and the   
major myths underlying both religion and
 social organization among the ,hopi4   

,one gets substantially the same        
versions today from the oldest          
story-tellers4 ,these are the stories   
that never grow old2 in the kiva and at 
the fireside they live on1 for these are
 the vital things on which ,hopi life is
 built4  ,however1 there is a lighter   
side1 of which we have heard less1 to   
this unwritten literature of the ,hopi  
people4 ,these are the stories for      
entertainment1 so dear to the hearts of 
young and old alike4 ,even these stories
 are old1 some of them handed down for  
generations4 ,and they range from the   
historical tale1 the love story1 and the
 tale of adventure to the bugaboo story 
and the fable4 ,space permits only a few
 stories here4  ,no writing of these can
 equal the art of the ,hopi             
story-teller1 for the story is told with
 animation and with the zest that may   
inspire the narrator who looks into the 
faces of eager listeners4  ,the ,hopi   
story-teller more or less dramatizes his
 story1 often breaking into song or a   

few dance steps or mimicking his        
characters in voice and facial          
expression4 ,sometimes the writer has   
been so intrigued with the performance  
she could scarcely wait for her         
interpreter 7,see ,figure #ac7 to let   
her into the secret4 ,often the         
neighbors gathered round to hear the    
story1 young and old alike1 and they are
 good listeners4 ,all of these stories  
save one1 that of ,don1 of ,oraibi1 were
 told in the ,hopi language1 but having 
a ,hopi friend as an interpreter has    
preserved1 we think1 the native flavor  
of the stories4  ,the first story1 as   
told by ,sackongsie1 of ,bacabi1 is a   
legend concerning the adventure of the  
son of the chief of ,huckovi1 a         
prehistoric ,hopi village whose ruins   
are pointed out on ,third ,mesa4 ,the   
writer has since heard other variants of
 this story4   ,an ,ancient ,feud1 as   
told by ,sackongsie  ,this is a story of
 the people that used to live on ,wind  
,mountain4 ,there is only a ruin there  

now1 but there used to be a big village 
called ,huckovi2 that means wind on top 
of the mountain4 ,these people finally  
left this country and went far away     
west4 ,we have heard that they went to  
,california1 and the ,mission ,indians  
themselves claim they are from this     
place4  ,illustration3 ,figure          
#ac4--,the ,author's ,interpreter at    
,walpi and ,daughter1 ,topsy4  ,these   
people used to have ladder dances2 that 
is an old kind of a dance that nobody   
has now4 ,but we are told that a long   
time ago these people brought trees from
 far away and set them up in round holes
 made on purpose in the rock along the  
very edge of the mesa4  ,then the ,mud  
heads 7masked ,kachinas7 furnish the    
music and young men dressed as leopards 
and mountain lion ,kachinas climb into  
the tree tops and swing out over the    
canyon rim to time of the music4 ,you   
can see the round holes in the rock     
there now4  ,well--it has always been   
this way among ,hopi--when there is a   

dance1 everybody goes to see4  ,now     
there was a dance at ,mishongnovi and   
the boys from ,huckovi went over to see 
it4  ,now the war chief at ,huckovi was 
a great man that everybody looked up to1
 and he had only one son4 ,this young   
man was so religious that he never went 
to this kind of just funny dances1 but  
this time he went along with some       
friends4 ,long time ago the chief never 
goes to these dances1 nor his son who   
will follow his steps4  ,when they got  
to ,mishongnovi the dance was going on  
and everybody laughing and having a good
 time1 for the clown kachinas were going
 round pestering the dancing kachinas4  
,these rough clown kachinas took turns  
appearing and disappearing1 and some    
coming1 others going away1 then coming  
back4  ,about the middle of the         
afternoon1 came two ,kachina racers to  
run with the clowns1 and soon they began
 to call out some of the young men from 
the audience1 known to be the best      
runners4 ,after a while the son of      

,huckovi chief was chosen to run1 but he
 was very bashful and refused to        
perform4 ,but the ,kachina who had      
chosen him as a competitor insisted and 
finally brought a gift of baked sweet   
corn and the young man was embarrassed  
and thought he had to run or be made fun
 of1 so he came over and ran with this  
,kachina and beat him4 ,they ran a long 
race1 and the ,kachina never could catch
 up with him1 but when the boy stopped1 
the ,kachina ran up and took hold of him
 and cut off his hair4 ,the name of this
 ,kachina was ,hair ,eater1 and he was  
supposed to cut off the hair if he beat 
the boy1 but he never did beat him4     
,the ,hopi1 in those days1 took great   
pride in their hair and would not cut it
 off for anything in the world4  ,the   
people who saw what had happened were so
 sorry that the honorable son of the    
chief had been disgraced1 that1 to show 
their disapproval1 they all left while  
the dance was still going on4  ,when the
 boy got home his father was grieved to 

see his son coming home scalped1 as he  
said4 ,the father didn't know what to   
do4  ,now the chief had a daughter      
twelve years old4 ,he told her to       
practice running till she can beat her  
brother4 ,both the boy and the girl     
practiced a long time and at last the   
girl can run faster and farther than her
 brother4  ,then the father said1 ',i   
think it is good enough4'  ,soon the    
chief1 he was the war chief1 went to    
visit his friend1 the war chief at      
,mishongnovi1 and asked him to arrange a
 dance without letting the village chief
 know1 because he said he wanted to give
 some kind of exhibition there4  ,so his
 friend arranged the dance and four     
nights of practice followed4 ,this dance
 was to be given by the ,snow ,kachinas4
 ,so that night the dance is going to   
be1 the father and mother of the        
children baked up much sweet corn for   
them to take to this dance at           
,mishongnovi4  ,now the chief had       
discovered that it was the son of the   

,mishongnovi village chief 7not the war 
chief there7 that had scalped his son4  
,being fast runners1 the children went a
 round-about way and were still in time 
for the three o'clock dance4 ,so they   
approached the village from another     
direction so no one would know where    
they had come from1 and they put on     
their costumes and the girl dressed     
exactly like the son of the ,mishongnovi
 village chief in his ,hair ,eater      
,kachina costume so no one can tell who 
she is4  ,now when the father started   
his children off1 he gave them two      
prayer-sticks for protection1 and he    
said when they were pursued they must   
conceal these and never let anyone touch
 them and they will be protected4       
,well1 when they got there the clowns   
were dancing with the ,kachinas4 ,so the
 daughter of the ,huckovi chief goes to 
a house top where she can see the pretty
 daughter of the ,mishongnovi chief     
sitting with a bunch of girls1 all in   
their bright shawls and with their hair 

in whorls4  ,when these girls see a     
,hair ,eater ,kachina coming up on the  
house top they run from her1 remembering
 the old trouble when that kind of a    
kachina had done such an awful thing4   
,the girls all ran into a room and on   
down into a lower room1 and the ,huckovi
 girl followed them and caught the      
chief's daughter and cut off a whorl of 
her hair and also cut her throat4 ,then 
she went out on the house top and shook 
out the whorl for all the people to see4
  ,of course the dance stopped and      
everybody started to come after her1 but
 she and her brother ran from house top 
to lower house top and jumped to the    
ground and ran on west by ,toreva and   
toward home1 with all the men of        
,mishongnovi chasing them and shooting  
with bows and arrows4 ,at last some were
 coming after them on horses4 ,then her 
brother asked her if she was too tired  
to run farther1 fearing they would be   
caught4 ,she replied1 ',no more tired   
than at first6'  ,by now they had come  

to the ,oraibi ,wash1 and looking back  
they could see some men coming on       
horses4  ,they remembered their two     
prayer-sticks1 so they took them out of 
where they had hidden them in their     
clothes and they planted them at the two
 sides of the wash4  ,and immediately a 
great whirl wind started up from that   
place and grew into a great sand storm  
that blotted out their tracks and made  
such a thick cloud that their enemies   
could no longer see them4 ,then they    
turned straight home4  ,so the children 
came home with the whorl and scalp      
attached1 and the father was satisfied4 
,but the ,mishongnovi chief was terribly
 angry and told his people to make much 
bows and arrows4  ,then a friend of the 
,huckovi chief went over from           
,mishongnovi and told all this to the   
war chief of ,huckovi1 who told his     
people to do likewise1 for now there    
will be war4  ,so after preparations had
 gone on for a long time1 the           
,mishongnovi chief went to the ,huckovi 

chief and said1 ',we have to divide the 
land between us1 and ,oraibi ,wash shall
 be the line4' 7,meaning the mark past  
which an enemy was not to be pursued1   
and each would be safe on his own side  
of the line47  ,oraibi ,wash was already
 the line for the same purpose between  
,mishongnovi and ,oraibi ,village       
because of an older trouble4  ,well1    
when the enemies came from ,mishongnovi 
to fight them1 the ,huckovi people had  
gathered many rocks and rolled them down
 from the mesa top1 and killed so many  
that the ,mishongnovi men started for   
home4 ,but the ,huckovi men came down   
then and followed them1 and fought them 
every foot of the way back to ,oraibi   
,wash1 where they had to let them go    
free1 and they went on running all the  
way home1 and the ,huckovi people then  
returned to their homes satisfied4      
99       99       99       99       99  
,the next two stories are by            
,dawavantsie1 whose name means sand     
dune4 ,she is a member of the ,water    

,clan1 and is the oldest woman now      
living in ,walpi4 ,she is much loved by 
the whole village1 who claim that she is
 over a hundred years old4 ,how old she 
really is1 it would be impossible to    
know1 for such things were not kept     
track of so long ago4 ,she speaks no    
,english4 ,when asked about her age she 
merely shrugs her small shrunken        
shoulders1 draws her shawl around them1 
and with a pleasant toothless smile1    
says3 ,o1 ,i never know that1 but ,i    
remember a long1 long time4  ,she loves 
to tell stories1 and enjoys quite a     
reputation as a story-teller among her  
relatives and neighbors1 who like to    
gather round and listen as she sits on  
the floor of her second story home1 her 
back against the wall1 bare feet curled 
up and quiet hands folded in her lap4   
,her face1 while deeply wrinkled1 is    
fine and expressive of much character as
 well as sweetness of disposition4      
,figure #ad shows her posing for her    
picture just outside her door1 on the   

roof of the next lower room4 ,her skin  
and hair and dress are all clean and    
neat2 her little back is astonishingly  
straight1 and her bare brown feet1 so   
long used to the ladders of ,hopiland1  
are surer than mine1 if slower4  ,she   
has lived all her life1 as did her      
mother and grandmother before her1 in   
this second story room1 on whose clean  
clay floor we sat for the visiting and  
story-telling4 ,from its open door she  
looks out over the roofs of ,walpi and  
far across the valley in all directions1
 for hers is the highest house1 and near
 the end of the mesa4 ,the ancestral    
home with its additions is now housing  
four generations4 ,she has always been a
 woman of prominence because of her     
intelligence and has the marks of good  
breeding--one of nature's gentlewomen4  
,illustration3 ,figure                  
#ad4--;,dawavantsie of ,walpi4  ,the    
writer's friends1 ,dr4 and ,mrs4        
,fewkes1 had told of her several years  
ago1 for it was in her house that they  

had lived for some time in the early    
nineties while carrying on research work
 for the ,bureau of ,american           
,ethnology4 ,the writer did not realize 
that this was the house and the woman of
 whom she had heard till half-way       
through the first story1 when some      
mention of ,dr4 ,fewkes1 by her         
son-in-law 7a man past middle age7      
brought out the fact4 ,when informed of 
the death of both ,dr4 and ,mrs4        
,fewkes1 her controlled grief was       
touching4 ,in speaking of our mutual    
friend1 the writer used the ,hopi name  
given him by the ,snake fraternity of   
the old woman's village so many years   
ago--,nahquavi 7medicine bowl71 a name  
always mentioned with both pride and    
amusement by ,dr4 ,fewkes4 ,and ,i found
 that in this family1 none of whom speak
 ,english1 exactly these same emotions  
expressed themselves in the faces of all
 the older members of the family1 who   
remembered with a good deal of          
affection1 it seemed1 these friends of  

nearly forty years ago4  ,over and over1
 they repeated the name2 it stirred     
memories2 they laughed eagerly1 and     
nodded their heads1 and began to talk to
 me in ,hopi1 completely forgetting the 
interpreter4 ,then their faces sobered  
and sighs and inarticulate sounds were  
all that broke the silence for fully ten
 minutes4 ,then quietly the little      
grandmother turned to the interpreter   
and asked her to say to me1 ,he called  
me his sister4 ,silence again1 and after
 a few minutes she went on with her     
stories4   ,memories of a ,hopi         
,centenarian1 as told by ,dawavantsie   
,one of the first important things ,i   
can remember was when some ,spanish     
soldiers came here4 ,i don't know how   
old ,i was1 but ,i had been married for 
several years1 ,i think1 for my first   
child had died4 ,i was then living in   
this same old house4 ,these ,spaniards  
came from the direction of ,keam's      
,canyon1 and they passed on toward      
,oraibi4 ,they did not come up onto this

 mesa at all1 but just took corn and    
melons and whatever they wanted from the
 fields down below4  ,it was early one  
morning and ,i had gone with two other  
girls1 cousins of mine1 down to the     
spring at the foot of the mesa for      
water4 ,these men came toward us1 and we
 ran1 but they caught us and started to 
take us away4 ,i fought the man who was 
holding me and got loose and ran up the 
mesa trail faster than he could run4  ,i
 rolled rocks on them when they tried to
 come up and so they gave it up4 ,i ran 
on up to the top of the mesa and gave   
the alarm and our men went to rescue the
 other two girls1 but the ,spaniards had
 horses and they got away with the      
girls1 who have never been heard of to  
this day4  ,the ,hopi had no horses in  
those days1 but there were just a few   
burros4 ,so the men followed on foot1   
but they could never catch them4 ,there 
was a skirmish at ,oraibi1 too1 over the
 stealing of girls4  ,one ,walpi man in 
the fields was unable to keep them from 

taking his two girls1 so he just had to 
give them up and he never saw them      
again4 ,the poor father had few         
relations and had to go from house to   
house asking for food1 for he was so    
grieved that he could never get along   
after that1 but just was always worrying
 about his girls1 and he died in less   
than a year4  ,after a long time other  
,spaniards came1 and a young man who was
 down below the mesa1 practicing for a  
race before sunrise1 saw them and ran   
back and got enough men to go down and  
capture them4 ,they kept their prisoners
 fastened in a room for a while and then
 the older men decided that they would  
not let them be killed although some    
wanted to2 so they took them to some    
houses below the mesa--the place is     
still called ,spanish ,seat--and kept   
them there4  ,after a few weeks they let
 them go away4 ,some ,hopi men were     
bribed to get some girls to go down off 
the mesa that day so these ,spaniards   
could take them away with them4  ,they  

asked me to go and a girl friend of     
mine1 but we would not go4 ,one girl did
 go1 for a famine was beginning and this
 poor girl thought she was being taken  
to visit with the ,zunis and would be   
better off there4 ,nobody ever got track
 of her again4  ,once food was so scarce
 that ,i had to go with my mother and   
sister to ,second ,mesa1 and we stayed  
there with our clan relations till food 
was scarce1 and then we went to ,oraibi 
and stayed with our clan relations there
 until summer4 ,we could go back to     
,walpi then because corn and melons were
 growing again2 but we left my sister   
because she had married there4  ,this   
was a two-year famine and almost        
everybody left ,walpi and wandered from 
village to village1 living wherever they
 could get food4 ,there had been more   
rain and better crops in some of the    
other places4  ,ever since then some    
,walpi people have scattered among other
 villages1 where they married1 and some 
went as far as the ,rio ,grande         

villages1 and some perished on the way4 
,again after many years1 ,spaniards     
came1 stealing corn1 and this time they 
went through the houses and stole       
whatever they wanted4 ,they took away   
ceremonial and sacred things1 that was  
the worst4 ,and when they left1 they    
went northeast1 past where ,tom's store 
is now4  ,no1 there were never any      
,spanish missionaries living in ,walpi2 
those who tell of priests living here   
are mistaken--too young to know4 ,i have
 heard of those at ,oraibi long ago1 and
 at ,awatobi2 some were killed at those 
places4  ,some of the rafters of this   
house1 not of this room but another     
part1 were brought from ruins of        
,awatobi4 ,an uncle of my daughter's    
husband here brought some sacred things 
from ,awatobi and revived some of the   
old ceremonials that had been dropped on
 account of our not having the right    
things to use for them4 ,spaniards had  
already been here and taken some of     
those things out of the houses1 so some 

ceremonies could never be held any more 
without those things4 ,you see1 the     
,awatobi people had some such things1   
too1 and so our people wanted to save   
them4 ,i think some of our trouble with 
,awatobi was to get these things4  ,i   
remember that after the famine1 when    
crops were good again1 we had trouble   
with ,navajos4 ,it was in the summer and
 a ,hopi hoeing his field was killed by 
a bunch of thieving ,navajos1 and that  
started the trouble4 ,this man who was  
killed had a crippled nephew working    
with him at the time1 and that boy got  
away and ran back to ,walpi with the    
word1 and everybody was surprised that  
he could run fast enough to get away4   
,after that they made him a watchman to 
look out for ,navajos4  ,a good while   
after that two ,hopi boys were fired    
upon by prowling ,navajos who were      
hiding in the village of ,sichomovi4    
,for a number of years then the ,navajos
 plundered the fields1 drove off the    
stock1 and killed children4 ,then they  

stopped coming here for a good while1   
but later they began doing all those    
things again1 worse than ever4 ,so then 
the ,hopi decided to shoot every ,navajo
 they saw in their fields1 and this     
stopped the trouble4  ,now the ,navajos 
are good friends1 come here often1 and  
bring meat4   ,the ,coyote and the      
,water ,plume ,snake1 by ,dawavantsie   
,once upon a time a ,coyote and a ,water
 ,plume ,snake got acquainted4 ,one day 
the ,coyote invited his friend1 the big 
snake1 to come and visit him at his     
house4 ,the ,snake was pleased to be    
invited1 so he went that very night4    
,the ,coyote was at home waiting1 and   
when his guest arrived1 he told him to  
come right in4 ,so the ,snake started   
in1 first his head1 then his long body1 
and more and more of him kept coming in1
 so that the ,coyote had to keep        
crowding over against the wall to make  
room4 ,by the time the ,snake was in1   
tail and all1 the ,coyote had to go up  
and stay outside1 for his visitor took  

up all the room in his house4  ,now the 
,coyote could still put his head close  
to his door and visit with the ,snake1  
so that they had a very good visit4 ,but
 that night was pretty cold1 and after  
while the ,coyote was so cold he got    
cross and wished the ,snake would go    
home4  ,well1 by and by1 the ,snake said
 he must go home now1 so he said        
goodnight and invited the ,coyote to    
come over to his house the next night4  
,the ,coyote said he would be sure to   
come over1 then he went into his house  
and sat by the fire and got warm and    
made plans how he would get even with   
that big ,water ,plume ,snake4  ,well1  
next day he went and gathered a lot of  
cedar bark and some corn husks and some 
pine gum1 and he made himself a great   
long tail and put lots of wool and some 
of his hair on the outside1 so that it  
was a very big tail and long1 too4  ,so 
when evening came1 he waited for it to  
get dark1 then he started for the kiva  
of the big ,snake4  ,when he got there  

his friend was waiting and had a nice   
fire and received him with good welcome 
and told him to come right in and get   
warm4  ,now the ,water ,plume ,snake was
 sure surprised when the ,coyote got in 
and kept going round and round1 pulling 
his long tail after him1 and being wise 
he saw just what was going on1 and now  
he knows the ,coyote is making fun of   
him4 ,so he just says nothing and makes 
room enough for the ,coyote by going    
outdoors himself4  ,so the ,snake just  
put his head in and was very nice and   
polite and they have a good visit4 ,but 
the ,snake got very cold and still the  
,coyote will not go home and the ,snake 
is nearly freezing4  ,at last the       
,coyote says he have to go and the      
,snake is pretty cold and pretty mad1   
too4 ,so he says good night to the      
,coyote and crawls right down into his  
house quick as the ,coyote's body is    
out1 and when he sees all that big tail 
rolling out he just holds the end of it 
over the fireplace and gets it burning4 

,but the ,coyote is very pleased with   
himself and he don't look back but just 
goes right along4 ,after a while he     
notices a fire behind him and turns     
around and sees the grass is burning way
 back there4 ,so he says to himself1    
',well ,i better not go into my house   
for the ,hopi have set fire to the grass
 to drive me away1 and ,i'll just go on1
 so they won't find me at home4'  ,but  
soon the fire got going fast in that    
cedar bark and before he can get that   
tail untied he is burned so bad that he 
just keeps running till he gets to      
,bayupa 7,little ,colorado ,river74     
,there was a great flood going down the 
river and he was so weak from running   
that he could not swim1 so he drowned4  
,and that is what he got for trying to  
get even with somebody4  ,quentin       
,quahongva1 who tells the next story1   
lives at ,shungopovi1 ,second ,mesa4 ,he
 is a good-natured1 easy-going man of   
middle age1 and usually surrounded by a 
troop of children1 his own and all the  

neighbors'4  ,illustration3 ,figure     
#ae4--,quahongva1 ,story-teller of      
,shungopovi1 and ,listeners4  ,we had no
 more than started our first story when 
the youngsters began to appear4 ,they   
squatted about on the floor and covered 
the door step1 and were good listeners4 
,their squeals of glee brought other    
children scampering1 as the story-teller
 imitated the song and dance steps of   
the ,eagle1 in one of his stories4 ,but 
the one we have chosen to record here is
 a ,bear story4 ,figure #ae shows       
,quahongva surrounded by those of the   
children who had not been called home to
 supper when the stories ended4 ,one    
small girl in the foreground is carrying
 her doll on her back by means of her   
little shawl1 exactly as her mother     
carries her baby brother4  ,quahongva   
was a good story-teller4 ,some of his   
tales were long enough to occupy an     
evening4 ,his best story took two and a 
half days for the telling and recording1
 so can not be included here4   ,a ,bear

 ,story1 as told by ,quahongva  ,long   
ago at ,shipaulovi there lived a woman  
with her husband and two little         
children1 two and four years old4 ,the  
husband died4 ,for a long time the woman
 stayed alone and had to do all the work
 herself1 bring wood and make the fire  
and everything4  ,one day she went to a 
little mesa a good ways off for wood1   
for there was dry wood in that place4   
,one of the children wanted to go with  
her and cried1 but the mother could not 
take her1 she was too little4 ,so she   
told her to stay at home and play and   
watch for her return4  ,the two little  
ones were playing 'slide down' on a     
smooth1 slanting rock1 and from quite a 
distance the mother looked back and saw 
them still playing there4 ,then she went
 around a little hill to find her wood4 
,she gathered a big bunch and tied it   
up1 making a kind of rack that she could
 carry on her back4 ,now she leaned her 
load up on a big rock so she could lift 
it to her back1 and as she turned around

 just ready to take up the load1 she saw
 a bear coming4 ,she was terribly       
frightened and just stood still1 and the
 bear came closer and made big noise4   
7,note3 ,a good imitation was given1 and
 the children listeners first laughed   
and then became comically sober4        
,h4,g4,l47  ,she said1 ',poor me1 where 
shall ,i hide6 ,what am ,i going to do6'
  ,she was so frightened she could not  
think where to go2 but now she saw a    
crevice under the rock where she was    
leaning1 so she crawled in and put the  
rack of wood in front of her4  ,from    
behind the wood she could still see the 
bear coming and hear his great voice4   
,soon he reached the rock and tore the  
wood away with his great paws4 ,then he 
reached in and pulled the woman out and 
ripped her open with his terrible claws 
and tore her heart out and ate it up4   
,by this time the sun was nearly down2  
it was soon dark and the poor children  
were still waiting for their mother just
 where she had left them1 but she never 

returned4 ,some one came to them and    
asked1 ',what are you doing here8'  ',we
 are watching for our mother1 who went  
for wood1 and we are waiting for her1'  
they said4  ',but why does she not come 
when it is so late8' they said4 ,then   
they said1 ',let's all go home2         
something must have happened4' ,so they 
took the children home with them and    
sent some others to look for the mother4
  ,they followed her tracks and found   
the place1 the mother dead1 and her     
heart gone4 ,so they came back home in  
the dark night4  ,next day1 they        
returned to the place and followed the  
bear tracks to the woods where his home 
was1 but never found the bear4 ,so they 
went home4  ,the poor little children   
were very lonely and not treated very   
well by the neighbors1 and both children
 died1 first the younger1 and then the  
older2 and this is a true story4 7,note3
 ,one could well imagine from the faces 
of the young listeners that something   
like a resolution to stay pretty close  

around home was passing unanimously4    
,h4,g4,l47         99       99       99 
99       99  ,don ,talayesva of ,upper  
,oraibi was the only one of my          
story-tellers who spoke without the aid 
of an interpreter4 ,he is a tall1       
good-looking man of less than forty1    
with an expressive face and a pair of   
merry dark eyes that hold a prophesy of 
the rich sense of humor one soon        
discovers in both his conversation and  
his stories4  ,this particular tale     
rather gives away some state secrets as 
to how ,hopi children are persuaded to  
be good1 and ,don chuckled and paused to
 lower his voice and see that his own   
small son was out of hearing1 when      
explaining certain parts of the story4  
,the ,giant and the ,twin ,war ,gods1 as
 told by ,don ,talayesva  ,well1 once   
upon a time more people lived here in   
,old ,oraibi--many people1 many1 many   
children1 and the children getting      
pretty bad4 ,people tried every way to  
punish and correct them and at last the 

head governor got tired of this         
business1 and so he thought of best way 
to fix them4 ,they were all time        
throwing stones at the old people and   
pinning rags on the back of somebody and
 don't mind their parents very good4    
,now this head governor is very powerful
 and very wise4 ,he went out to where   
there is many pinon and cedar trees and 
he gathered much pinon gum4 ,next day he
 called an old lady1 a ,spider ,woman1  
to come and help him out4  ,she asked   
what she can do4 ,he explained about the
 naughty children and their disrespect  
for the old people and their parents4   
,he asked her to make a ,giant out of   
the gum4 ,she greased her hands and     
molded a big figure about a foot thick  
and four feet high with head and arms   
and legs4 ,then she covered it up with a
 white wedding blanket1 and then she    
take whisk-broom and she patted with the
 broom1 in time to her singing1 on this 
doll figure1 and it began to live and   
grow larger4  ,when she finished singing

 he was enormously wide and tall1 and he
 got up and uncovered himself and he sat
 there and said1 ',what can ,i do to    
help you8'  ,then the governor said1 ',i
 hired the old lady to make you and make
 you come to life so you can do a job   
for me4 ,now you go and make your home  
over here near by4'  ,the governor gave 
him as weapons a hatchet1 bow and arrow1
 a rabbit stick1 and a big basket to    
carry the children away in1 and a big   
wooden spear4  ',now you go over there1'
 the governor said1 'and make your home4
 ,on the fourth day you come down and   
catch the first child you see playing on
 trash piles4'  ,so on the fourth day   
the ,giant came over early before       
sunrise and got to ,oraibi by sunrise   
and got up here on top of the mesa and  
saw two brothers playing on the trash   
pile4 ,they were facing west and he     
slipped up behind and tied them together
 and put them in his basket and carry   
them to his home4  ,at breakfast the    
families missed the children and traced 

them to where the ,giant picked them up1
 but saw no tracks farther4  ,every     
morning he comes over looking for some  
more children and got away with many    
before parents know where they went4    
,this kept going on till there were very
 few children left and the parents were 
very sad4 ,giant leaves no tracks1 so   
nobody knows what to do4 ,at last       
parents decide to do something4  ,the   
second chief decided to go to the two   
little ,war ,gods1 who live with their  
grandmother1 a ,spider ,woman1 and see  
if they would help them4  ,so then the  
second chief cut two round pieces out of
 strong buckskin1 and made two big balls
 and stuffed them hard and painted them 
with a red face1 a mask like ,supais4   
,he made a strong bow and many strong   
arrows and put them in a--something like
 an army bag4 ,all this he made for the 
,twin ,war ,gods1 who are small but     
powerful and their medicine too4  ,then 
he took these presents and started off  
to the home of these two little ,war    

,gods4  ,at early sunrise he arrived    
there and peeked down into their house1 
which was like a big kiva1 and there    
were the two boys playing shinney4  ,the
 grandmother received the man kindly and
 told the rough1 unruly boys to stop    
their playing and be quiet4 ,but they   
don't stop their playing1 so she picked 
up a big stick and hit the boys a good  
lick across the legs4 ,now the boys see 
the man and his two fine balls and      
sticks4 ,they say to each other1 ',we   
like to have those things6'  ,after a   
good breakfast she asked the man1 ',what
 can we do for you8'  ',yes1' he said1  
'a ,giant at ,oraibi has been carrying  
away more than half the children from   
our village4'  ,she said1 ',yes1 we know
 all about this and just waiting for you
 to come to ask our help4 ,i have       
dreamed that you would come today for   
our help4'  ,then the man gave his nice 
presents to the boys and said1          
',tomorrow you come over to ,oraibi and 
meet the ,giant when he comes at sunrise

 for children4'  ,the boys said1 ',sure1
 we kill him6'  ,but the grandmother    
said1 ',don't brag1 just say you do your
 best6'  ,next morning both boys forget 
all about it1 but grandmother wake them 
up and started them off4  ,they got to  
,oraibi ,mesa and waited for the ,giant1
 but they got to playing with their     
balls and sticks and forgot to watch for
 him4  ,soon the ,giant came slipping   
up1 but the boys saw him and they said1 
',here's that ,giant1 let's hit the ball
 hard and hit him in the head and kill  
him4' ,so they did1 and knocked him off 
the mesa4  ,it didn't kill him though1  
but he got mad1 and he said1 ',you wait 
and see what ,i do to you6' ,and he came
 back and picked them up1 one at a time1
 and put them in his basket and started 
off with them4  ,as they were going     
along1 the boys told the ,giant they    
have to get out1 for just a minute      
please4 ,so the ,giant let them get out 
of the basket1 but he held on to the    
rope that he has tied around them4  ,so 

the boys stepped behind a big rock and  
untied themselves and fastened the rope 
to the rock4 ,then the ,giant got mad   
and pulled the rope hard and the big    
rock rolled over on him and hurt his    
legs4  ,then that ,giant was sure mad1  
and he catch those boys again and he put
 them in his basket and take them right 
home and make oven very hot for cooking 
boys4  ,but the boys had some good      
medicine with them that their           
grandmother gave them1 and each took    
some in his mouth and when the ,giant   
threw the first boy in the oven1 he spit
 a little of the medicine out into the  
oven and cooled it off1 so that it was  
just warm enough for comfort4 ,so the   
boys told stories and had fun all night4
  ,next morning the ,giant made pudding 
to go with his meat1 and he opened the  
oven and there were the boys smiling4   
,giant was very hungry1 so he said1     
',you come out and ,i challenge you to  
fight it out and see who is more        
powerful4'  ,so the ,giant threw his    

rabbit stick at the bigger boy1 but the 
boy jumped up and the stick caught fire 
as it passed under him4 ,then the ,giant
 threw at smaller boy just high enough  
to hit his head1 but he ducked down and 
the stick passed over his head like a   
streak of fire4 ,then he tried bow and  
arrows1 but nothing hurt the boys4      
,then the ,giant said1 ',well ,i have   
used all my weapons and failed1 so now  
you can try to kill me4'  ,so both boys 
threw their rabbit sticks at the same   
time4 ,one broke the ,giant's legs1 the 
other cut off his head4 ,then the boys  
smelled the pine gum that he was made   
of1 so they burned him up and he sure   
did make a big blaze4  ,they just saved 
his head1 and carried it to the ,hopi at
 ,oraibi4 ,they arrived just when the   
people were having breakfast1 at about  
ten in the morning4 ,so they reported to
 the second chief and presented him with
 the ,giant's head4  ,the second chief  
was well pleased and said he was glad   
and very thankful1 and then he said1 ',i

 don't know what ,i can give you for a  
proper gift1 but ,i have two daughters  
and1 if you want them1 you can take them
 along4'  ,the boys smiled and          
whispered1 ',they look pretty good1     
let's take them for squaws4' ,so they   
said they would take them4  ',all       
right1' said their father1 'come on the 
fourth day and get them4'  ,so they went
 home and told their grandmother1 and on
 the fourth day they came back and got  
their wives4  ,the ,hopi always kept the
 head of this ,giant to use as a mask in
 some dances4  ,really the most         
important thing we do with this kind of 
a mask is for the men to wear when they 
go round the village and call out the   
children and scare them a little bit and
 tell them to be good so they don't have
 to come back with the basket and carry 
them off4 ,sometimes they act like they 
were going to take some naughty children
 with them right now1 and ask the       
parents if they have any bad ones1 and  
the parents are supposed to be very     

worried and hide the children and tell  
the ,giants their children are good1 and
 always the parents have to give these  
,giants that come around some mutton and
 other things to eat1 in order to save  
their children2 and then the children   
are very grateful to their parents4     
,you see1 the parents always tell the   
men who are coming around1 beforehand1  
of a few of the things the children have
 been doing1 so when they come looking  
for bad children they mention these     
special things to show the children that
 they know about it4 ,and parents tell  
children a ,giant may come back for them
 if they are pretty bad1 and come right 
down the chimney maybe4  ,my brother is 
a pretty tall man1 and ,i am the tallest
 man in ,oraibi1 so we are sometimes    
chosen to act the part of ,giants4 ,then
 we paint all black and put on this kind
 of a mask4 ,it is an enormous black    
head with a big beak and big teeth4 ,the
 time when the ,giants go around and    
talk to the children is in ,february4   

,there were a good many of these masks1 
very old and very funny ones4 ,but a    
beam fell1 killing many giant masks and 
leaving only two of the real old ones4  
,so now we have to use some masks made  
of black felt2 one of these is a squaw  
mask4  ,i don't know if we can wait till
 ,february1 or not1 mine is getting     
pretty bad already4 7,note3 ,this last  
was said with a big laugh and a look    
around to see where his own boy was4    
,and just then the tall little son1 aged
 eight1 let out a yell exactly like any 
other little boy who has cut his finger 
on ,daddy's pocket knife4 ,the buxom    
mother and two aunts went scrambling    
down the ladder to see what was the     
matter4 ,the father got up1 too1 but    
laughed and remarked1 ,he be all right1 
and came back and sat down4 ,h4,g4,l47  
99       99       99       99       99  
,one of the most pleasant memories the  
writer has kept of her ,hopi            
story-tellers is that of wholesome      
,mother ,sacknumptewa of ,oraibi4 ,she  

must be middle-aged1 and is surprisingly
 young-looking to be the mother of her  
big family of grown-up sons and         
daughters4 ,she wore a brand-new dress  
of pretty yellow and white print1 made  
in the full ,hopi manner1 and her       
abundant black hair was so clean and    
well brushed that it was actually       
glossy4 ,her house was spic and span and
 shining with a new interior coat of    
white gypsum4  ,her long ,indian name1  
,guanyanum1 means all the colors of the 
butterflies4  ,it was late afternoon1   
and she sat on the clean clay floor of  
her house and husked a great pile of    
young green corn for supper1 as she told
 me the two little fables that follow4  
,there was a poise and graciousness     
about this woman1 quite outstanding2 yet
 she was a simple1 smiling1 motherly    
person who often laughed quietly1 or    
broke into a rhythmic crooning song as  
she imitated her characters4  ,several  
of her grown children gathered round and
 laughed with hearty approval at her    

impersonations1 and at last her husband 
came in smiling and sat near1 joining in
 the songs of the frog and the locust1  
to the great merriment of their         
children4   ,the ,coyote and the        
,turtle1 as told by ,guanyanum          
,sacknumptewa  ,a long time ago1 there  
were many turtles living in the ,little 
,colorado ,river near ,homolovi1        
southeast of ,winslow1 where ,hopi used 
to live4 ,and there was a coyote living 
there too1 and of course1 he was always 
hungry4  ,now one day the turtles       
decided they would climb out of the     
river and go hunt some food1 for there  
was a kind of cactus around there that  
they like very much4 ,but one of the    
turtles had a baby and she didn't like  
to wake it up and take it with her      
because it was sleeping so nicely4 ,so  
they just went along and left the baby  
asleep4  ,after a while the little      
turtle woke up and he said1 ',where is  
my mother8 ,she must have gone somewhere
 and left me4 ,o1 ,i must go and find   

her6'  ,so the baby turtle saw that the 
others had crawled up the bank1 and he  
followed their tracks for a little way4 
,but he soon got tired and just stopped 
under a bush and began to cry4 7,note3  
,her imitation of the crying was good4  
,h4,g4,l47  ,now the coyote was coming  
along and he heard the poor little      
turtle crying4 ,so he came up and said1 
',that's a pretty song2 now go on and   
sing for me4'  ,but the baby turtle     
said1 ,i'm not singing1 ,i'm crying4'   
',go on and sing1' said the coyote1 ',i 
want to hear you sing4'  ',i can't      
sing1' said the poor baby1 ',i'm crying 
and ,i want my mother4'  ',you'd better 
sing for me1 or ,i'll eat you up1' said 
the big hungry coyote4  ',o1 ,i can't   
sing--,i just can't stop crying1' said  
the baby1 and he cried harder and       
harder4  ',well1' the big coyote said1  
'if you don't sing for me ,i'm going to 
eat you right up4' ,the coyote was mad1 
and he was very hungry4 ',all right1    
then1 ,i'll just eat you1' he said4     

,now the little turtle thought of       
something4 ,so he said1 ',well1 ,i can't
 sing1 so ,i guess you'll have to eat   
me4 ,but that's all right1 for it won't 
hurt me any2 here inside of my shell    
,i'll go right on living inside of you4'
  ,now the coyote thought about this a  
little bit and didn't like the idea very
 well4  ,then the baby turtle said1     
',you can do anything you want with me1 
just so you don't throw me into the     
river1 for ,i don't want to drown4'     
,now the old coyote was pretty mad and  
he wanted to be as mean as possible4 ,so
 he just picked that baby up in his     
mouth and carried him over to the river 
and threw him in4  ,then the baby turtle
 was very happy2 he stuck his little    
head out of his shell and stretched out 
his feet and started swimming off toward
 the middle of the river4 ,and he said1 
',goodbye1 ,mr4 ,coyote1 and thank you  
very much for bringing me back to my    
house so that ,i didn't have to walk    
back4' ,and the little turtle laughed at

 the old coyote1 who got madder and     
madder because he had let the little    
turtle go4 ,but he couldn't get him now1
 so he just went home4 ,and the baby    
turtle was still laughing when his      
mother got home1 and she laughed too4   
,and those turtles are still living in  
that water4 7,note3 ,here is manifest   
all the subtlety of ,the ,tar ,baby1    
though generations older4 ,h4,g4,l47    
,the ,frog and the ,locust1 as told by  
,guanyanum ,sacknumptewa  ,qowakina was 
a place where ,paqua1 the frog1 lived4  
,one day he was sitting on a little wet 
ground singing a prayer for rain1 for it
 was getting very hot and dry and that  
was ,paqua's way of bringing the rain1  
so he had a very good song like this4   
7,note3 ,here she sang a pretty little  
song1 very rhythmic1 and her body swayed
 gently in time to the music4 ,it       
occurred to the writer that this would  
make a good bedtime story and the little
 song1 a lullaby1 for it went on and on 
with pleasing variation4 ,h4,g4,l47     

,not far away ,mahu1 the locust1 was    
sitting in a bush1 and he was singing   
too1 for he was getting pretty dusty and
 the weather was very hot1 and so he1   
too1 was praying for rain4 ,he has a    
very nice song for rain1 and it goes    
this way4 7,note3 ,here came a lovely   
little humming song whose words could   
not be interpreted1 since they were but 
syllables and sounds having no meaning  
in ,english4 ,however1 these sounds had 
a definite order and rhythm4 ,at this   
point the husband smilingly joined in   
the song1 and the unison of both sounds 
and rhythm was perfect4 ,h4,g4,l47  ,by 
and by the locust heard the frog1 so he 
came over and asked him what he was     
doing4 ,the frog said he was hot and    
wanted it to rain2 that's why he was    
singing4 ,then the locust said1 ',now   
isn't that strange1 that's exactly what 
,i do to make it rain1 too1 and that's  
the best thing to do4' ,so they both    
sang4  ,pretty soon they noticed that   
the clouds had been coming up while they

 were singing1 and before long it       
rained1 and they both were happy4       
,after this they were always great      
friends because they had found out they 
both had the same idea about something4 
,,xii4 ,,conclusion         99       99 
99       99       99  ,for some years   
the writer has been merely a friendly   
neighbor to these friendly people1 and  
this past summer she spent some time    
among her ,hopi friends1 studying their 
present-day life1 domestic and          
ceremonial1 and listening to their      
stories4 ,the foregoing pages record her
 observations1 supplemented largely by  
the recordings of well-known authorities
 who have studied these people4  ,to her
 own mind it is clear that the ,hopi are
 living today by their age-old and      
amazingly primitive traditions1 as shown
 by their planting1 hunting1 house      
building1 textile and ceramic arts1 and 
their ceremonies for birth1 marriage1   
burial1 rain-making1 etc4 ,even their   
favorite stories for amusement are      

traditional4 ,surely this can not last  
much longer in these days when easy     
transportation is bringing the modern   
world to their very door4 ,only a few   
years ago they were geographically      
isolated and had been so for centuries4 
,culturally1 the ,hopi are not a new1   
raw people1 but old1 mature1 long a     
sedentary and peaceful people1 building 
up during the ages a vast body of       
traditional literature embodying law1   
religion1 civic and social order1 with  
definite patterns for the whole fabric  
of their life from the cradle to the    
grave and on into ,maskim1 the home of  
,hopi ,souls4 ,it is because they have  
so long been left alone1 with their own 
culture so well suited to their nature  
and to their environment1 that we find  
them so satisfied to remain as they are1
 friendly1 even cordial1 but            
conservative4  ,the ,hopi is glad to use
 the white man's wagon1 cook stove1     
sugar1 and coffee1 but he prefers his   
own religion1 government1 social        

customs--the great things handed down in
 his traditions4 ,their very            
conservatism is according to one of     
their oldest traditions1 which is3      
,tradition for ,walking ,beside the     
,white ,man ,but in ,footsteps of       
,fathers  ,in #ahhe1 ,wicki1 chief of   
the ,antelope ,society at ,walpi1 told  
,mr4 ,a4,m4 ,stephen one of the most    
complete and interesting variants ever  
collected of the ,snake myth4  ,one of  
its interesting details concerns a      
prophesy of the manner in which the     
,hopitah are to take on the ,white man's
 culture4 ,in plain words the ,spider   
,woman tells ,tiyo that a time will come
 when men with white skins and a strange
 tongue shall come among the ,hopitah1  
and the ,snake ,brotherhood1 having     
brave hearts1 will be first to make     
friends and learn good from them4 ,but  
the ,hopitah are not to follow in the   
white men's footsteps but to walk beside
 them1 always keeping in the footsteps  
of their fathers6#cf  ,that is just what

 the ,hopi are doing today4  ,footnote  
#cf3 ,stephen1 ,a4,m41 ,hopi ,tales3    
,jour4 ,amer4 ,folklore1 vol4 #db1      
#aibi1 p4 #cg4     ,,acknowledgments    
,more than to any one else1 ,i am       
indebted to ,dr4 ,byron ,cummings for   
guidance in the preparation of this     
study2 to ,prof4 ,john ,h4 ,provinse for
 material and suggestion2 to ,dr4 ,h4,s4
 ,colton and ,mary ,russell ,f4 ,colton 
for the generous use of materials2 and  
to my ,hopi friends1 ,sackongsie of     
,bacabi1 ,don ,talayesva of ,oraibi1    
,guanyanum ,sacknumptewa of ,lower      
,oraibi1 ,quentin ,quahongva of         
,shungopovi1 ,dawavantsie of ,walpi1 and
 ,mother ,lalo of ,sichomovi1 for ,hopi 
stories4--,h4,g4,l4