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 TUSAYM MI6EATI0N TMBITMS 
 
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 Ji:jssE Walter few^kes 
 
 EXTRACT FROM THE NINETEENTH :ANNUAL REPORT OF THE 
 BUREAP OP AMERICAN ETHNOLOGY 
 
 WASHINGT,ON 
 
 GOVERNMENT PRINTING OFFICE 
 1901 . 
 
TUSAYM MIGMTIOK TRADITIONS 
 
 BY 
 
 JESSE ^^^ ALTER FEW^KES 
 
 EXTRACT FROM THE NINETEENTH ANNUAL REPORT OF THE 
 BUREAU OF AMERICAN ETHNOLOGY 
 
 WASHINGTON 
 
 GOVERNMENT PBINTING OFFICE 
 
 1901 
 
TUSAYAN MIGRATION TRADITIONS 
 
 JESSE WALTER FEWKES 
 
 573 
 
CONTENTS 
 
 Page 
 
 Introduction 577 
 
 The Hopi pueblos 579 
 
 Sites of Old Walpi 580 
 
 Effects of Spanish contact 581 
 
 Clans living or extinct in Walpi and Sichumovi 582 
 
 Clans from Tokonabi 582 
 
 Clans from Palatkwabi and the Little Colorado 5?3 
 
 Clans from Muiobi and New Mexican pueblo? 584 
 
 Chronologic sequence of the advent of clans 585 
 
 Clans from Tokonabi 587 
 
 Tciia clans 587 
 
 Ala-Lef5ya clans 590 
 
 Clans from Palatkwabi and the Little Colorado pueblos 594 
 
 Patufi clans 595 
 
 Patki clans 5!)i) 
 
 Clans from Muiobi an<l Xew ^Mexican jiueblos 604 
 
 Honau clans 604 
 
 Kokop clans 604 
 
 Honani clans (ii!<l 
 
 Katcina or Anwuci clans ()()7 
 
 Pakab clans <i08 
 
 Asa or Tcakwaina clans 610 
 
 Total membership of Walpi antl Sithuniovi clans 614 
 
 Hano clans ()14 
 
 Census of Hano clans 617 
 
 Eeligious societies at Walpi (il'L' 
 
 Religious societies from Tokonabi 024 
 
 Snake- Antelope societies 624 
 
 Religious societies from Palatkwal li 626 
 
 Ala-Lefiya societies 626 
 
 Patun-Piba-Patki societies 627 
 
 The Kalektaka society 630 
 
 Katcina cults from New ^Mexican pueblos 630 
 
 Tcukuwimpkiyas 631 
 
 Sumaikolis 631 
 
 The East me.=a rituals 631 
 
 Conclusions - - 633 
 
 575 
 
TUSAYAN MIGRATION TRADITIONS 
 
 By Jesse Walter Fewkes 
 
 INTRODUCTION 
 
 The observant traveler in Arizona will often ha\'e his attention 
 attracted by mounds of rock and earth, indicative of former habita- 
 tions, which are widely distributed over this territory. These mounds, 
 which are almost numbei'loss, are the remains of villages formerly 
 inhabited by sedentary populations, and are particularly abundant 
 near springs or streams. Similar remains, varying in size from simple 
 hillocks to clusters arranged in regular form, also occur in inaccessible 
 canyons or on the tops of high mesas. 
 
 The architectural characteristics of ancient Arizonian ruins arc not 
 all alike. The dwellings are sometimes found in the form of L-awa 
 hewn into a soft tufaceous rock, or as cliflf houses built in caverns, or 
 as pueblos constructed of adobe and situated in the plains. 
 
 The great number of these ancient habitations now in ruins would 
 indicate a large aboriginal population if they wer(^ simultaneously 
 inhabited, but it is generally conceded that many of them were only 
 temporarily oocupied, and that at no one time in the historj' of 
 Arizona were they all peopled by the ancients. Although there is 
 evidence against the synchronous inhabitation of all these villages, 
 there is reason to believe that the sedentary population was in the past 
 evenly distributed over the whole pueblo region, but that in the six- 
 teenth and seventeenth centuries causes were at work to concentrate it 
 into certain limited areas. One of these areas of concentration was 
 the present Moqui reservation, to which the people of the ancient vil- 
 lages were forced for refuge from their foes. The Hopi villages were 
 thus peopled by descendants of clans which once lived as far north as 
 the territory of Utah, as far south as the Gila valley, and as far east 
 as the upper Rio Grande. In these concentrated communities we 
 may expect to find survivals of the culture of many of the ruined 
 pueblos of Arizona, combined with that of colonies fi-om the New 
 Mexican villages of the Rio Grande and its tributaries. The problem 
 
578 TUSAYAN MIGEATION" TRADITIONS [eth.ann.19 
 
 before the student of the history of any one of the Hopi pueblos 
 includes the origin and course of migration of the different groups 
 of clans whose descendants now form the population of those villages. 
 
 In preparing this paper the author has brought together such frag- 
 ments of Hopi legendarj' history as could be gathered at Walpi. This 
 account is not intended as a record of tribal genesis or creation myths, 
 nor does it attempt a history from documentary sources of the deal- 
 ings of the Spaniards or the Americans with the past or present inhab- 
 itants of this pueblo. It lays no stress on the discovery of Walpi by 
 Europeans or the several attempts at mission work, but considers 
 Hopi stories of the advent of different clans, the direction whence 
 they came and the sequence of their coming, where they formerly 
 lived, and the customs which they brought to the pueblo where their 
 descendants now live. In other words, it is an attempt to examine 
 the composition of the present population of "Walpi by clans, and to 
 trace the trails of migration of those clans before they reached the 
 village. It is published as an aid to the archeologist who may need 
 traditions to guide him in the identification of the ruins of northern 
 Arizona,^ and it is hoped that a discussion of the subject will bring 
 into clear relief the composite origin of Hopi ritual, language, and 
 secular customs. 
 
 It is impossible to interpret the Hopi ritual without a clear idea of 
 the present relationship between the existing clans and of their connec- 
 tion with the religious societies. The growth of the Hopi ritual has 
 gone on pari passu with the successive addition of new clans to the 
 pueblo, and its evolution can not be comprehended without an under- 
 standing of the sociologic development and the clan organization of 
 the pueblo. This applies also to the Hopi language and to secular 
 customs which, like the ritual, are composite, and have resulted from 
 the union of families of somewhat different stages of culture, each 
 speaking a characteristic language. What the idiom of each of these 
 several component clans was before their consolidation we can best 
 judge if we know the sites of their ancestral homes and the speech of 
 the early kindred from whom they separated when they migrated to 
 the Hopi mesas. So also with their other customs and their arts, all 
 of which are composite and were introduced some from one direction, 
 other.s fi'om another. 
 
 The legends which have served as the groundwork of this account 
 of the history of Walpi were gathered mainly from the clans now 
 living in the East mesa pueblos. Some of these legends have never 
 been collected, although considerable work of great value which was 
 done in this field by that enthusiastic student, the late A. M. Stephen, 
 
 1 The main types of pueblo ruins have been described, and what is now necessary is a study o£ the 
 manners and customs of the peoplt who once inhabited them. This worl:; implies an Intimate 
 knowledge of the ethnology of the survivors, and a determination of the survivors' identity may be 
 had from migration legends of clans now living in the pueblos. 
 
FEWKEs] ACCUBACY OF TBADITIONS 579 
 
 was published in Mindeleflfs account of the architecture of Tusayan.' 
 This material has been criticallj' examined, and certain significant 
 variations have been found which are embodied in the present article. 
 
 There remains much material on the migrations of Hopi clans yet 
 to be gathered, and the identification hj archeologic methods of many 
 sites of ancient habitations is yet to be made. This work, however, 
 can best be done under guidance of the Indians by an ethno-archeolo- 
 gist, who can bring as a preparation for his work an intimate knowl- 
 edge of the present life of the Hopi villagers. 
 
 While engaged in collecting the migration legends of different Hopi 
 clans the author has consulted, when possible, the clan chiefs. Wiki, 
 Wikyatiwa, and Kopeli have furnished the migration legends of the 
 Snake clans, Anawita those of the Rain-cloud, and Hani the Tobatco 
 legends. Piitce has given the author the story of the Horn and Flute 
 and Pautiwa that of the Eagle clans. The legends of the neighboring 
 pueblo of Hano, the history of which is intimately connected with 
 that of Walpi, were obtained from Kalakwai and others. As was to 
 be expected, since human memory is fallible, different men of equal 
 honesty vary considerably in their accounts, and hence the collector 
 of the uni'ecorded history of Walpi soon recognizes that it is best 
 not to give too much weight to stories of clans to which the inform- 
 ant does not belong. An honest traditionist immediately declares his 
 ignorance of the history of a clan not his own, and in the presence 
 of a man of that clan will refer to him when questioned. Some of 
 the older men take a pride in the histoiy of their respective clans, and 
 claim to know more than others; but many know or care little of the 
 history of their clans, and when interrogated refer to their clan chief. 
 To this class belong most of the young men, especially those who have 
 attended school, where little encouragement is given to pupils to gain 
 knowledge of the history of their ancestors. 
 
 THE HOPI PUEBLOS 
 
 The present Hopi pueblos are seven in number, and are situated on 
 three table-lands, called East mesa, Middle mesa, and Oraibi. The 
 inhabitants of six of these villages speak the Hopi language and of one 
 the Tanoan. The East mesa has two Hopi pueblos — Walpi and .Sichu- 
 movi — and a Tewa village called Hano. About 7 miles in an air line 
 from the East mesa is the Middle mesa, upon which are situated three 
 towns, called Mishongnovi, Shipaulovi, and Shunopovi. The largest 
 Hopi pueblo, called Oraibi, is situated about 20 miles westward from 
 W^alpi. 
 
 Walpi is regarded as the most ancient Tusayan pueblo, its settle- 
 ment dating from before the middle of the sixteenth century. The 
 
 I Eighth Annual Report of the Bureau of Ethnology. 
 
580 TUSAYAN MIGBATIOH TRADITIONS [eth.ann.19 
 
 neighboring pueblo, Sichumovi, was settled by foreign colonists about 
 the middle of the eighteenth century, while Hano was founded by 
 Tewa clans at the beginning of the same century. 
 
 Two of the Middle mesa pueblos are mentioned by name in docu- 
 ments of the seventeenth century, and one, Shipaulovi, was probably 
 founded not far from 1750. 
 
 Oraibi is known to be an old pueblo, being also mentioned by name 
 in early Spanish records; but it is more modern than Shunopovi, hav- 
 ing been founded by a chief named Matcito from the latter town.' 
 The Hopi language as spoken in Oraibi is somewhat different in pro- 
 nunciation from that of the other Hopi pueblos, but this difference is 
 not more than dialectic, so that the six Hopi pueblos may be said to 
 speak the same tongue. The people of Hano, however, speak a 
 Tanoan dialect which the Hopi do not understand. 
 
 Sites of Old Walpi 
 
 The first site of Walpi on the East mesa which has been positively 
 identified was on the northern side of the terrace which surrounds this 
 rocky height, below the present town. The ground plan of this settle- 
 ment is still clearly indicated by the remains of old walls, the size and 
 arrangement of the rooms being still traceable without difficulty. This 
 was probably the position of the pueblo in the sixteenth century, when 
 its population was limited to the Snake, Horn, and Flute clans, and 
 when the Spaniards first came into the country. It was also the site 
 of the pueblo during the troubles with the inhabitants of the neighbor- 
 ing pueblo Sikyatki, which culminated in the destruction of the latter 
 town. 
 
 The Walpians found this situation exposed to the attacks of their 
 enemies, and consequently moved their pueblo one stage higher, to the 
 top of the projecting spur at the western end of the mesa. On this 
 site the Walpians lived through the mission epoch (1628-1680), and a 
 chapel, the outlines of which maj^ still be traced, was erected there. 
 This second site of the pueblo is called Kisakobi, and the Spanish 
 mission house Nucaki. As the walls of the first and second settle- 
 ments almost adjoin, it may have been that portions of the two were 
 inhabited sj^nchronouslj'. 
 
 The amount of debris around these former settlements indicates that 
 both were inhabited for a considerable period, and evidently the size 
 of the combined villages was not less than that of the present pueblo 
 of Walpi. In this debris are found fragments of the finest old Tusayan 
 ware, which bears pictography characteristic of the ancient epoch. 
 
 The inroads of the Ute from the north and the Apache from the 
 south hastened the abandonment of the early sites, but probably the 
 main cause of the final move to the top of East mesa was a fear of 
 
 ' Matcito Is said to liave lived for some time in a cave near Oraibi, at a rock stiii pointed out. 
 
FEWKEs] RELIGIOUS INFLUENCE OF SPANIARDS 581 
 
 the return of the Spaniards after the murder of the padres in the 
 Pueblo revolt of 1680. The Hopi abandoned Kisakobi about the close 
 of the seventeenth century and moved their habitation to the top of 
 East mesa, where a few houses may already have existed. At that 
 time they transported much of the building material from Kisakobi, 
 using the beams of the mission for the roofs and floors of new kivas 
 and houses, in which they may still be seen. 
 
 The name Walpi was apparently not applied to the settlement before 
 this last change of location, which ma}' account for its absence from 
 Espejo's list of Hopi towns in 1583. The earliest dociunentary men- 
 tion of Walpi was "Gualpi," in 1680, or about the time the pueblo 
 was moved to its present site. Parts of Kisakobi and modern "Walpi 
 may have been simultaneously inhabited for several years, but between 
 1680 and 1 700 the rooms at Kisakobi ' were completely abandoned. 
 
 Effects of Spanish Contact 
 
 The advent of the Spaniards, in the middle of the sixteenth century, 
 does not seem to have made a lasting impression on the Hopi, for no 
 account of the first coming of Europeans is preserved in their stories. 
 Undoubtedly the Hopi regarded these earliest visits in much the same 
 manner as they did the frequent forays of the hostile Ute, Navaho, 
 and Apache. They were no doubt profoundly impressed l)y fii-earms, 
 and greatly astonished at the horses, but special stories of the incidents 
 of that time have long ago been lost. There survive many accounts 
 of the life of the Spanish priests of a later epoch, with references to 
 the building of the missions, but none of the Hopi have a good word 
 to say of this period in their history. 
 
 The influence of the zealous fathers in their attempts to convert 
 the Hopi to Christianity seems to have been ephemeral. While the 
 padres maj' have introduced some slight modifications into the native 
 ritual, with more exalted ideas of God, as a whole the products of 
 these changes, if there were an}', can not now be disentangled from 
 purely aboriginal beliefs and customs. 
 
 The new cult brought by the priests was at first welcomed by the 
 Indians, and no objection was made to it, for toleration in religious 
 things is characteristic of most primitive men. The Hopi objected to 
 the propagandist spirit, and strongly resented the efforts of the padres 
 to make them abandon their time-honored religious practices (as the 
 making of dolls or idols and the performance of ceremonial dances), 
 and to accept the administration of Christian baptism. The Hopi 
 further declare that the earlj- padres practically tried to enslave them 
 or to compel them to work without compensation. They obliged the 
 natives to bring water from distant springs, and to haul logs from the 
 distant mountains for the construction of the mission buildings. Per- 
 
 ' Ki, pueblo, saka, ladder, obi, locative: " Place of the Ladder-to^vn." 
 
582 TTJSAYAN MIGRATION TBADITIONS [eth.ann.19 
 
 haps sheep, horses, iron implements, and cloth were given in return 
 for this service, or possibly they were not adequately paid. The Hopi 
 maintain that they were not; but whether justly or not, time has not 
 eradicated the feeling of deep hatred with which the Spanish mission 
 epoch is now regarded by these Indians. 
 
 A few relics of the Spanish dominion still remain in Walpi. Some 
 of the beams and flooring of the old mission are still to be seen in 
 kivas and private houses, "^ and one or two old doors and windows date 
 back to pre-American occupa^c3^ There are also a few iron hoes — 
 survivals of this earlj"- time — and metallic bells, the antiquity of which 
 is doubtful- No Spanish written records are preserved in Tusayan, 
 and nothing of Spanish manufacture has thus far been detected on any 
 of the altars at Walpi. The lasting benefit of the Spanish regime 
 was the gift of sheep, horses, goats, burros, and various fruits and 
 seeds. ^ ^ 
 
 CLANS LIVING OR EXTINCT IN WALPI AND SICHUMOVI 
 
 In the following lists the component clans of Walpi and Sichumovi 
 are referred to their former homes: 
 
 1. Clans froni Tokonabi (southern Utah): Tciia (Snake), Ala (Horn). 
 
 2. Clans from Palatkwabi (southern Arizona) and the Little Colo- 
 rado: Patun (Squash)", Lenya? (Flute), Patki (Cloud), Kiikiitc (Lizard), 
 Piba (Tobacco), Tiiwa (Sand), Tabo (Rabbit). 
 
 3. Clans from the Muiobi (Rip Grande valley), and New Mexican 
 pueblos, (Zuni, Acoma, Jemez, etc.): Honau (Bear), Kokop (Firewood),- 
 Pakab (Reed), Asa (Tansy -mustard), Bull (Butterfly), Honani (Badger). 
 
 Although the original clans which settled Sichumovi belonged to 
 group 3, and this is practically a New Mexican pueblo in the Hopi 
 country, the descendants of the original settlers have so intermarried 
 with the Hopi that their linguistic characteristics are lost. 
 
 1. Clans fkom Tokoxabi 
 
 Tciia group 
 
 Tciia winwft Snake clan. 
 
 Tohoil winwu Puma clan. 
 
 Hiiwi win wu Dove clan. 
 
 I'cii win wu Cactus clan. 
 
 Yunil winwu Opuntia (cactus) clan. 
 
 Nabovu Aviflwu . 
 
 1 Decorated beama from the mission may be seen in Pautlwa's house 
 
 =The Hopi names of these, which are corrupted Spanish (*a7.e;a, 'sheep; kavayo, horse; melme, 
 melon etco, show the sources of these inestimable gifts which have profoundly modified tlie modeni 
 
 1116 Ol TI16 Julopi. 
 
 s Extinct in Walpi and Sichumovi. 
 
 \ 
 
FEWKEs] CLANS OF WALPI AND SICHUMOVI 583 
 
 1. Clans fkom Tokoxabi — Continued 
 
 Ala clans of tin' Ala-Lenya group^ 
 
 Ala win wu Horn clan. 
 
 Sowinu wifS wu Deer clan. 
 
 Tciiblo winwCi Antelope clan. 
 
 Tcaizra winwij . 
 
 2. Clans from Palatkwabi and the Little Colorado 
 
 Paiun group 
 
 Patufi winwii Squash clan. 
 
 . Atoko winwti Crane clan. 
 
 V Kele winwfl Pigeon-hawk clan. 
 
 , ^ Tabic wifiwti Sorrow-making clan. 
 
 Lenya clans of the Ala-Lenya group^ 
 
 i^Cakwalenya winwft Blue- (Green-) flute clan. 
 
 ^ Macilefiya wiflwA Drab-flute clan. 
 
 ^Pafiwti winwil .Mciuntain-sheep clau. 
 
 ►■Lelentu wifiwt!l Flute clan. 
 
 Piithi groiip 
 
 „ Patki wiflwu Rain-cloud clan. 
 
 Kaii win wfi Maize clau. 
 
 Tanaka wifiwft Rainbow clan. 
 
 Talawipiki wiflwu Lightning clan. 
 
 K wan wifiwt!i Agave clan. 
 
 Sivwapi winwA Bigehria graieohis clan. 
 
 Pawikya wiflwft Aquatic-animal clan 
 
 Pakwa wifiwA Frog clan. 
 
 Pavatiya wiflwil Tadpole clan. 
 
 TWim-Kukidc group 
 
 Tuwa wifi wA Sand clan. 
 
 Kiikiitc wiflwCl Lizard clan. 
 
 Sihu wifi wil Flower or bush clan. 
 
 Tabo-Piba group 
 
 Tabo wiflwu Babbit clan. 
 
 Sowi wifl wli Hare clan. 
 
 Piba wiflwft Tobaceo clan. 
 
 1 The Ant clans (Ann, Tokoanu, Wukoauu, and Ciwanu) belong to this group, but the author is in 
 doubt whether to assign them to the Ala or the Lenya dlvisiou, the latter of which did not come from 
 Tokonabi. 
 
584 TUSAYAW MIGRATION TRADITIONS [eth.ann.19 
 
 3. Clans from Muiobi and New Mexican Pueblos 
 
 Honau group 
 
 Honau wiiiwii Bear clan. 
 
 Tokotci winwft Wildcat clan. 
 
 Tcosro winwii Bluebird clan. 
 
 Kokyan wifiwu Spider clan. 
 
 Asa or Tcakwaina group {Abiquiu, ma Zufii) 
 
 Tcakwainawinwu Tcakwaina (a katcina) clan. 
 
 Hostaoa winwti Road-runner or Pheasant clan. 
 
 Pociwd winwti Magpie clan. 
 
 Tcisro wiiiwii Bunting clan. 
 
 Katcina group {via Kicuha) 
 
 Katcina win wii Katcina clan. 
 
 An wuci wiSwil Crow clan. 
 
 Gyazru wiil wu Parrot clan. 
 
 Sikyatci winwA Yellow-bird clan. 
 
 Tawamana wifiwu Bird clan. 
 
 Salab winwti Spruce clan. 
 
 Siihiib winwti Cottonwood clan. 
 
 Kokop group [Jemez, via Sikyatki) 
 
 Kokop winwti Firewood clan. 
 
 Isauii winwli Coyote clan. 
 
 K wewti wn wii Wolf clan. 
 
 Sikyataiyo wiiiwti Yellow-fox clan. 
 
 Letaiyo win wii Gray-fox clan. 
 
 Zrohono winwti . 
 
 Masi winwli Masauti (Death-god) clan. 
 
 Eototo wifiwu Eototo clan. 
 
 Tuvoti wiflwti Pifion clan. 
 
 Hoko wiiiwti Juniper clan. 
 
 Awata wifiwii Bow clan. 
 
 Sikyatci wifiwu Bird (?) clan. 
 
 Tiivatci wifiwii Bird (?) clan. 
 
 Pakab group 
 
 Pakab winwti Reed or arrow clan. 
 
 Kwahu wiiiwti Eagle clan. 
 
 Kwayo wifiwii Hawk clan. 
 
 Koyona wifiwu Turkey clan. 
 
 Tawa wifiwii Sun clan. 
 
 Piiukofl wifiwu War-god clan. 
 
 Palafia wifiwti War-god clan. 
 
 Cohu winwti . 
 
 Honani group {via Kicuha) 
 
 Honani wifiwti Badger clan. 
 
 Muiyawu wifiwti Porcupine clan. 
 
 Wicoko wifiwfl Turkey-buzzard clan. 
 
 Bull wifiwii Butterfly clan. 
 
 Katcina wifiwii Katcina clan. 
 
FEWKES] NATIVE ACCOUNTS OF ARRIVAL OF CLANS 585 
 
 CHRONOLOGIC SEQUENCE OF THE ADVENT OF CLANS 
 
 Traditions regarding the sequence of the arrival of clans conflict in 
 details, although they coincide in general outline. Anawitt^ one of 
 the best informed men of the Patki clans, has given the following 
 order of the arrival of clans at Walpi: 
 
 1. Honau, Bear. 
 
 2. Tciia, Snake. 
 
 3. Ala-Leflya, Horn-Flute. 
 
 4. Kokop, Firewood. 
 
 5. Pakab, Reed. 
 
 6. Asa, Tansy-mustard, 
 f Patki, Cloud. 
 
 y.'JKukiitc, Lizard; Tiiwa, Sand. 
 iTabo, Rabbit; Piba, Tobacco. 
 8. Honani, Badger; Bull, Butterfly; Katcina. 
 
 It will be noted that Anawita does not mention the Squa.sh clan, 
 probably because it is now extinct at Walpi: 
 
 Wikj'atiwa, of the Snake clan, gave the following soquctice: 
 
 1. Tciia, Snake. r Patki, Cloud. 
 
 2. Honau, Bear. 6.< Kukiitc-Tiiwa, Lizard-Saml. 
 
 3. Kokop, Firewood. iPiba-Tabo, Tobacco-Rabbit. 
 
 4. Pakab, Reed. 7. Honani, Badger. 
 
 5. Ala-Lefiya, Horn-Flute. 8. Katcina. 
 
 9. Asa, TanHv-mustard. 
 
 Poyi, a very intelligent man of the Okuwun or Tewa Kain-cloud 
 clan, gave the following sequence: 
 
 1. Tcua, Snake. 7. Isaud, Coyote. 
 
 2. Honau, Bear. f Patki, Cloud. 
 
 3. Patun, Squash. .s.<Kukiitc-Tiiwa, Lizard-Sand. 
 
 4. Ala-Lefiya, Horn-Flute. IPiba-Talxj, Toliacco-Rabbit. 
 
 5. Kokop, Firewood. ^ IKatcina. 
 
 6. Asa, Tanay-mustard. [Honani, Badjjer. 
 
 The late A. M. Stephen obtained, in 1893, from five chiefs now dead,' 
 the following sequence: 
 
 1 . Honaij, Bear. g (Kokop, Firewood. 
 
 2. Tciia, Snake. 'jPakab, Reed. 
 
 3. Patun, Squash. y JHonani, Badger. 
 
 4. Ala-Lefiya, Horn-Flute. [Katcina. 
 
 fPatki, Cloud. S. Asa, Tansy-mustard. 
 
 5.1 Tiiwa-Kukiitc, Sand-Lizard. 9. The clans of Hano pueblo. 
 
 iTabo-Piba, Rabbit-Tobacco. 
 
 Some of the inconsistencies in the foi'egoing lists may be explained 
 by the fact that a mi.sunderstanding existed between the natives and 
 the author in regard to the infonnation desired, the foniier believing 
 in some instances that the sequence of arrival of clans at AValpi, and 
 in others that the order of their advent into Tusayan, was desired. 
 
 iCimo, Masaiumtiwa, Nasyuflweve, Hahawe, and Intiwa. 
 19 ETH, PT 2 — 01 2 
 
586 TUSAYAN MIGEATION TRADITIONS [eth.ank.19 
 
 Evidence has now been gathered that other villages than Walpi existed 
 in the Hopi country at the time of the arrival of the Tciia clans. 
 Studies of the ruin of Sikyatki show that this pueblo was older than 
 Walpi, and consequently that the Kokop clans which founded it came 
 into the Hopi country before the Tciia. The Leiiya were also in this 
 region when joined by the Ala (who left Tokonabi with the Tciia clans) 
 and probably were living at Lenyanobi. Moreover, there is every 
 reason to suspect that Awatobi also was inhabited in that early epoch. 
 
 Bearing on these probabilities, the testimony of one of the Ala men, 
 who did not confuse the Hopi country with the pueblo of Walpi, but 
 called the author's attention to the error of such confusion, is highly 
 important. In his account of the sequence he declared that the Honau 
 clan was the first to settle Walpi; but that about the same time 
 the Kokop clan founded Sikyatki and the Leiiya clan Lenyanobi. 
 The Ala and Tciia peoples came into the country at about the same 
 time, by different routes, the former joining the Lenya at Lenyanobi 
 and the latter the Honau at Walpi. Sikyatki and Awatobi were in 
 existence at that time. Although the Honau clan had not been at 
 enmity with the Kokop, as both came from Muiobi (Rio Grande) and 
 Jemez, the pueblo of combined Tciia and Honau clans was not on 
 amicable terms with the people of Sikyatki. The outcome of the 
 hostilities which followed was the overthrow of the Kokop clan of 
 Sikyatki, "while the Honau-Tctia people of Walpi conquered Masauii, 
 the tutelary god of Sikyatki, who had given the Kokop a site foiv 
 their pueblo." The combined clans of the Ala-Lenya pueblo gained 
 kinship with the Honau-Tciia through the Ala who had lived with 
 the Tciia at Tokonabi. These two pueblos were peacefully united by 
 the moving of the Ala-Lenya to Walpi. The tragic overthrow of 
 Awatobi by its rival, Walpi, occurred later. 
 
 Thus it seems that at an early period there had settled in the Hopi 
 country three groups of clans, the Honau, the Kokop, and the Lenya 
 and kindred Patun. The Honau had a pueblo on the site of Walpi ; 
 the Kokop were settled at Sikyatki ; the Patun on the Middle mesa; and 
 the Lenya at Lenyanobi or Kwactapahu. The kindred Tciia and Ala 
 clans, which had previously lived together at Tokonabi, entered the 
 country by different routes. The Tcua joined the Honau at Walpi; the 
 Ala the Lenya at Lenyanobi or Kwactapahu. The Honau-Tciia and 
 the Ala-Lenya later consolidated at Walpi, and the town of the latter 
 was abandoned. The combined people of Walpi destroyed the Kokop 
 settlement at Sikyatki, as above stated, adding some of the survivors to 
 its population. With the assistance of the Middle mesa clans Walpi 
 overthrew and destroyed Awatobi. The settlement of Patki people at 
 Pakatcomo was abandoned, some of the clans from that place remov- 
 ing to Walpi. The Honani, Asa, and other eastern clans sought Walpi 
 as a home. The details of the above history are best brought out by 
 an intimate discussion of each clan legend. 
 
FEWKES] 
 
 THE TCUA CLANS 
 
 587 
 
 It may then be stated that while the main bodies of the three groups 
 of clans from the north (Tokonabi), the south (Palatkwabi), and the 
 east (Muiobi), settled at Walpi in the sequence given, individual clans 
 of these groups were, so far as is known, of equal antiquity there; thus, 
 while the majority of the clans from the Rio Grande were late arrivals, 
 the Honau and Kokop were among the first to settle at the East mesa. 
 
 The author has chosen the advent of the Snake clans as the epoch 
 of the founding of modern Walpi, and for consecutive history he will 
 consider the arrival of the clan groups in their order, namely, from 
 Tokonabi, Palatkwabi, and Muiobi. 
 
 CLANS FROM TOKONABI 
 Tct5A Clans 
 
 The clans known as the Tciia and the Ala' say that thej^ formerly 
 lived together at Tokonabi, which place, so far as can be learned, was 
 near the junction of the Little Colorado with the Great Colorado, in 
 southern Utah. The Tciia, or Snake, clans were dominant from the 
 very first in Walpi, and their chief was, as late as the end of the 
 seventeenth century, governor of the pueblo, for he it was who is said 
 to have sent to the Tewa people of the Rio Grande for aid against 
 hostile nomads. 
 
 The following list contains the names of the men and women of the 
 Snake clans now (January 1, 1900) living at Walpi: 
 
 Census of Tciia clans at ^yalpi 
 
 Men and boys 
 
 Women and girls 
 
 Kopeli a 
 
 Mamana 
 
 Koyowaiamii 
 
 Saliko 
 
 Nuvawiiiu 
 
 Pobi 
 
 Hofiyi 
 
 Kokyanmana 
 
 Lomavoya 
 
 Kotcanapi 
 
 Honauwii 
 
 Talasmuima 
 
 Wiki 
 
 Haso 
 
 Wikyatiwa 
 
 Kabuzru 
 
 Uebema 
 
 Cikwavensi 
 
 Ahula 
 
 t 
 
 Talakabu 
 
 
 Sanna 
 
 
 Sikyahoniwa 
 
 
 Moumi 
 
 
 Tcoko 
 
 
 o Since deceased. 
 
 > The Ala, by union witli the LciSya, later became the Ala-Lenya. 
 latter clan ever lived at Tokonabi. 
 
 There is no evidence that the 
 
588 
 
 TUSAYAN MIGRATION TRADITIONS 
 
 9* 
 
 [ETH. ANN. 19 
 
 Mamana ? 
 
 Nurawinucf 
 
 Saliko? 
 
 WikirT 
 
 Wikyatiwacf 
 
 Honyi>f LomaToya ,J' TalasmuimaJ 
 Kopelicf Koyowaiamilcf 
 
 Pobi5 
 
 Haso? KabuzruJ 
 
 TalakabUcf 
 
 Ahula Cikwavensi $ 
 
 Houauwild' 
 
 Kokyanmana 9 
 
 Uebemac^ 
 
 Kotcanapi $ 
 
 The different clans which, according to the legends, are associated 
 with the Snake people are mentioned in an accompanying list (page 
 682). When the Snake settlement was first made at the northern base 
 of the East mesa, the Snake, Puma, Dove, and Cactus peoples were 
 possibly all represented, but the Snake clan was dominant and its chief 
 was governor of the town. 
 
 In their former life at Tokonabi the Huwi (Dove), Toho (Puma), 
 Ala (Horn), and Tciia (Snake) were associated, and in some accounts 
 the Tiiwa are also said to have been represented in this northern home. 
 In most of the Patki traditions the Tiiwa are asserted to be a southern 
 clan closel}^ related to the Kiikiitc (Lizard) people. 
 
 The burden of the Snake legend' is that in ancient times, when the 
 Puma, Dove, and Horn clans lived at Tokonabi, a youth of the first 
 named brought home as his wife a girl of the Snake clan. One of his 
 "brothers," but of the Horn clan, also married a girl of the Snake 
 clan, and it would seem that other members of the girl's clan joined 
 the Puma-Horn settlements. In passing, it may theoretically be sup- 
 
 1 This legend is couched in the form ol a mythic story of the adventures of the god Tiyo in the 
 Underworld. 
 
FEWKEs] HISTORY OF TCUA CLANS 589 
 
 posed that these women were of Shoshonean affinity, possibh' from a 
 nomadic tribe, with which the Puma and Horn were thus united. 
 
 As the offspring of the two Snake women did not get along well 
 with the children of other clans at Tokonabi,^ the Puma, Snake, and 
 Horn clans migrated southward. They started together, but the Horn 
 soon separated from the other clans, which continued to a place 50 
 miles west of the East mesa, and built there a pueblo now called 
 Wukoki. The ruins of this settlement are still to be seen. 
 
 While the Puma and Snake clans were living at Wukoki one of their 
 number, called Tcamahia, left them to seek other clans which were 
 said to be emerging from the Underworld in the far east. He went to 
 the Upper Rio Grande to a place called Sotcaptukwi, near Santa Fe, 
 where he met Piiiikonhoya, the war god, to whom he told the object 
 of his quest. This person shot an arrow to a sij/ajMi, or orifice, in 
 the north, where people were emerging from the Underworld. The 
 arrow returned to the sender, bringing the message " that the clans to 
 which it was sent would travel toward the southwest, and that 
 Tcamahia should go westward if he wished to join them. He followed 
 this direction and met the clans at Akokaiobi,' the Hopi name of 
 Acoma, where, presumably, he joined them, and where their descendants 
 still liv(>. 
 
 In answer to a question :is to the identity of Tcamahia, the narra- 
 tor responded that the name signified the ''Ancients." A.s the same 
 term is used for certain ceremonial objects on the Antelope altar in the 
 Snake dance, it may be possible, by a study of this ceremonj-, to give a 
 more intelligent answer. Around the sand picture which constitutes an 
 essential feature of this altar there is arranged a row of stone celts -sN'hich 
 are called tcamahias. During the altar songs one of the priests of the 
 Sand clan, which is said to have lived with the Snake clan at Wukoki, 
 rapped on the floor with one of these stone objects, for the purpose, 
 it was said, of telegraphing to Aeoma to the Tcamahia to join them in 
 the Snake ceremony. On the eighth and ninth daj'S of the dance 
 Tcamahia came, and, while acting as asperger at the kisi or brush 
 shelter, called out the invocation ^'Aivahia, tcainuhia^'^ etc.. the Keres 
 invocation to warriors. 
 
 The author is of the opinion that this asperger personates the old 
 Tcamahia of Wukoki, who parted from the Snake clans at that pueblo 
 to seek his fortune in the east, finding it at Acoma. Among the clans 
 associated with the Snake at Wukoki were the Puma and Sand. Per- 
 haps Tcamahia, the warrior, belonged to one of these, possibly the 
 former. The Puma fetish on the Antelope altar at Walpi may also be 
 interpreted as indicative of a former association of the Puma and the 
 
 iTokonabi, possibly from tokici, wild-cat, and oM, the locative. 
 
 SThis reminds iis of the use of the paho, or prayer stick, as a message bearer. 
 
 'There is said to be a ruin on the Awatobi mesa called Akokaiobi. 
 
590 TUSATAN MIGRATION TRADITIONS [eth.ann.19 
 
 Snake clans, and the sand picture of the mountain lion on the Snake 
 altar of the same pueblo may admit of the same interpretation. The 
 personation of the Puma-man in the exercises in the Snake kiva is 
 regarded in the same way. These are all modern survivals indicative 
 of the former association of Puma and Snake clans. 
 
 Evidences of the contact of the Horn and Snake clans are also found 
 in the ceremonial paraphernalia of the Snake dance, such as the two 
 antelope heads on the Antelope altar at Oraibi and the many snake 
 fetishes, to which it is hardly necessary to call special attention. BuJ; 
 the strongest of all evidences that the Horn and Snake clans have been 
 associated are the Hopi names of the two priesthoods which celebrate 
 this great festival, namely, the Antelope and Snake fraternities. 
 
 Thus in the Snake dance we find in the ceremonial paraphernalia 
 totemic evidences of composition from at least three clans — the Puma, 
 the Horn, and the Snake — which substantiates the legend that in 
 ancient times these three lived together. . When we study the Flute 
 ceremony we shall see additional evidence that the Horn were once in 
 contact with the Snake clans, notwithstanding that the Flute element, 
 which predominates, had an origin different from that of the Horn. 
 
 Ala-Lenta Clans' 
 
 The first addition to the settlement of Bear and Snake clans at Old 
 Walpi was a group composed of Ala (Horn) and Lenya (Flute) clans. 
 As this group was composite, their legends are likewise composed of 
 at least two elements. They go back to two cultus heroes, the Deer 
 youth and the Mountain-sheep youth, one of whom is the boy of the 
 Horn clan who married one of the Snake girls, the other the male 
 ancestor of the Flute clans. 
 
 The numerous elements of the legends of the Horn-Flute clans which 
 run parallel with those of the Snake are interpreted as due to the 
 former life of the Horn with the Snake clans. The Flute legendists 
 say that their ancestor descended to the Underworld, and that while 
 there he drew a maid to him by playing on a flute. He married this 
 girl in the Sun-house and she became the mother of the Flute clan. 
 This legend is thought to bear traces of a different origin from any 
 of the Horn legends, although it is mixed with Horn stories. 
 
 After the Horn clans parted from the Snake people in their migra- 
 tion southward from Tokonabi, they drifted into an eastern place 
 called Lokotaaka. How far eastward they went is not known, but 
 from Lokotaaka they moved to Kisiwi, and then to Monpa, where 
 ruins are still to be seen. Continuing in their migration, which 
 after they left Lokotaaka, was toward the west, they came to a pueblo 
 called Lenyanobi, " Place of the Flute " (clans). There they evidently 
 
 1 As has been previously stated, the Leflya clans of the Ala-Leflya group came from Palatkwabi, 
 but for convenience they are here considered with their associated clans from Tokonabi. 
 
''EWKEs] THE ALA-LENTA CLANS 591 
 
 united with the Flute people, and from that time the group was com- 
 posite. The combined clans did not remain at Lenyanobi, but moved 
 by way of Wikyaobi to a point called Kwactapabi, where they were 
 well within the present Hopi reservation. The route from Kwactapabi 
 to Walpi, where they joined the Snake pueblo, was by Wipo, Kanelba, 
 and Lenyaciipu, or Kokyanba (Spider spring). 
 
 The spring known as Kwactapahu, situated a few miles from Walpi, 
 is said to have been the site of a pueblo of the Horn-Flute clans for 
 some time, and it was possibly while they were there that news of 
 the Snake settlement at Walpi reached them. The chief of the pueblo 
 sent Alosaka to spy out the country west and south of their settle- 
 ment, and he returned with the report of the existence of the Snake 
 town at Old Walpi. The Horn people, knowing that the Snake people 
 must have made their way into the region after their separation, no 
 doubt expected to find them as they journeyed westward. At all 
 events, they recognized them as kindred. Kwactapahu was aban- 
 doned, and the combined Horn-Flute clans were hospitably received 
 by the Snake villagers. 
 
 In the present Hopi ritual at Walpi there is a remarkable confirma- 
 tion of that part of the above legend which deals with the union of 
 the clans from Kwactapahu and the people of Old Walpi. It is no 
 less than a dramatization of the event with a cast of characters repre- 
 senting the participants. 
 
 About noon of the seventh day of the Flute ceremony, the Flute 
 chief, accompanied by several members of the Flute priesthood, visited 
 in sequence the springs mentioned above, where the Horn-Flute people 
 had tarried during the latter part of their migration. They went 
 first to Kanelba, about 5 miles from Walpi, thence to Wipo, still farther 
 to the north, on the west side of the table-land of which the East 
 mesa is a continuation. They then crossed the plain west of Wipo, 
 and made their way onto the mesa which bounds the western edge of 
 this plain. At a point called the Flute house they slept, and on the 
 following morning went a mile beyond the Flute house to Kwactapahu, 
 where ceremonies were conducted and offerings made to the spring. 
 
 The rites at Kwactapahu ended, the Flute priests retraced their 
 steps, crossing the valley as their ancestors did in ancient times. At 
 intervals they halted, set the tiponi or badge of office in position on 
 the ground, and made symbols of rain clouds near by. One of the 
 stopping places was near the mound called Tukinobi, on which there 
 is a ruin of considerable size. They continued their course and 
 approached the narrow neck of land called Hiitciovi, along which runs 
 the trail by which Walpi is entered from the north. There they 
 found a line of meal drawn across the trail which symbolized that no 
 one could enter the pueblo. Entrance to Walpi was closed to the 
 incoming personators of the ancient Horn-Flute clans. 
 
592 
 
 TUSAYAN MIGRATION TRADITIONS 
 
 [ETH. ANN. 19 
 
 Back of this line, between it and the houses of the pueblo, stood the 
 chiefs of the Bear and Snake clans. There was also a boy dressed like 
 the Snake boy in the Antelope kiva rites, as well as two girls dressed 
 and decorated similarly to the Snake maid in the same, ceremony. As 
 the Flute chief and his followers approached, the Bear chief challenged 
 him, demanding, "Who are you? Whence have you come?" The 
 Flute chief responded that they were kindred and knew the songs 
 necessary to bring rain. Then the Bear chief took his tiponi from 
 one of the girls, while the Antelope-Snake chief received his badge 
 from the other. Holding them tenderly on their arms, they advanced 
 and welcomed the Flute chief to their pueblo. As a symbol of 
 acceptance the Flute chief gave prayer offerings to the girls, the line 
 of meal barring entrance to the pueblo was brushed away, and a new 
 line extending along the trail was made to symbolize that the entrance 
 was again open. 
 
 This symbolic reception of the Flute priests not only dramatizes a 
 historic event in the growth of Walpi, but also displays a tendency to 
 visit old sites of worship during ceremonies, and to regard water from 
 ancient springs as efficacious in modern religious performances. It is 
 a common feature of great ceremonies to procure water from old 
 springs for altar rites, and these springs are generally situated near 
 ancestral habitations now in ruins. 
 
 This tendency is illustrated in the Sio-calako or Zuiii Calako cere- 
 mony celebrated at Sichumovi in July, when the chiefs procure sacred 
 water from a spring near St Johns, Arizona, called Wenima, the 
 ancient home of the Hopi and Zufii Calako. The Kwakwantu chief 
 obtains water for some of his ceremonies from a spring called Sipabi, 
 where the Patki clans, who introduced the Kwakwantu, once lived. 
 The Piba chief of the Tataukyamu procures water from Clear creek, 
 near the ruin of Cakwabaiyaki, the former home of the Piba clans. 
 Thus in instances where clans have migrated to new localities their 
 chiefs often return to ancestral shrines, or make pilgrimages to old 
 springs for the purpose of procuring water to use in their ritual. 
 
 Ala-Lenya ( Walpi) 
 
 I^fen and boys 
 
 Women and girls 
 
 Ala phratry: 
 
 
 Pontinia 
 
 Keli 
 
 Pavatiya 
 
 J^iiiice 
 
 Piitci 
 
 Turwa 
 
 Tawakwal)i 
 
 Siohumi 
 
 Nabi 
 
 Humesi 
 
 PaluflFioya 
 
 Komanaieci 
 
 Makto 
 
 Talahoniwa (Tiiba) 
 
FEWKES] 
 
 THE ALA-LENTA CLANS 
 Ala-Leflya ( Walpi) — Continued 
 
 593 
 
 Men and boys 
 
 Women and girls 
 
 Ala phratry — Cont'd 
 
 
 Suhimu 
 
 Tewaianima 
 
 Sokoni 
 
 
 Niiunu 
 
 
 Sikyabentima 
 
 
 Tcono 
 
 
 Pema 
 
 
 Honyamtiwa 
 
 
 Leilya phratry: 
 
 
 Tu'noa 
 
 Sakbensi (Vensi) 
 
 Tu'kwi 
 
 Tu'waninimii 
 
 Wapa 
 
 Masainumko ^ 
 
 Hayi 
 
 Talawinka i 
 
 Wikpala 
 
 Humita 
 
 Nitioraa 
 
 Tahomana 
 
 Tatci 
 
 Kabi 
 
 Sami 
 
 Hofika 
 
 Pakabi 
 
 Kwahonima 
 
 liOmaventiw-a 
 
 Talakwabi 
 
 Tnwasi 
 
 Kuyaletsmina 
 
 Sitka 
 
 Sikyaiama 
 
 Koyahoniwa 
 
 He'wi 
 
 Nayamtiwa 
 
 Xawii'oa 
 
 Talawipiki 
 
 Tubeoinimil 
 
 Sikyaiauma 
 
 Nnvani 
 
 Tu'wi 
 
 Sikwabi 
 
 Taiyo 
 
 Sikyaletsi 
 
 
 Tu'vakuwi 
 
 Ala 
 
 I 
 Piitci^ 
 
 Pontimacf 
 
 Pavatiyac^ 
 
 Kelii 
 
 Xuiice 5 
 
 Humesi$ 
 
 Turwa J Siohumi $ 
 
 Tewaianima 9 
 
 Tawakwabicf XabiJ' Pnlunhoyacf 
 
594 
 
 TUSAYAN MIGRATION TKABITIONS 
 
 Lefiya 
 
 9 
 
 I 
 
 [ETH, ANN. 19 
 
 Sakbensi $ 
 Tumoacf 
 
 EaM9 
 
 Talawinka? 
 
 Hayid' 
 
 Masainumko 9 
 
 Henvi 9 Wikpalad' Tu'kwid' 
 
 Tubeoinimti 9 
 
 Tahomana ? 
 Nawicoa 9 
 
 Nuvasi9 
 
 Sikwabi 9 
 
 Samicf 
 
 Hofika9 
 Sikyaiama9 
 
 Pakabicf 
 
 SitkaJ 
 
 Tatci(f Tuwasicf 
 
 Kwahonima 9 
 
 Slkyaletsl9 
 
 Talakwabi9 
 
 Kuyaletsmina 9 
 
 Nayamtiwacf Talawipiki{5' 
 
 Tu'waninimfi 9 
 
 Tinvitf Tu'vakuwI9 Talyo9 
 
 Humita 9 
 Koyahoniwac5' 
 
 CLANS FROM PALATKWABI AND THE LITTLE COLORADO 
 
 PUEBLOS^ 
 
 It is stated that the Little Colorado pueblos were settled by clans 
 from the far south, or Palatkwabi, which accounts for their considera- 
 tion under the above heading. There is good traditional and docu- 
 
 1 By the Little Colorado pueblos the author does not refer to ruins at the Cascades or between them 
 and the river's mouth. The pueblos south and southeast of Hopi are included. 
 
PEWKEF] CLANS FROM PALATKWABI 595 
 
 mentaiy evidence that some of the pueblos now in mins along the 
 Little Colorado, due south of Walpi, were inhabited until near the 
 close of the seventeenth century, but they were not all abandoned at 
 the same time. Some of the clans went northward to the Hopi pueblos, 
 others eastward to Zuiii. Among the first groups to migrate north- 
 ward was the Patufi (Squash), which may have been accompanied by the 
 Lenya or Flute. The former settled at the Middle mesa and Awatobi, 
 the latter were later joined by the Ala at Lenyanobi. As there were 
 Patuii clans in Awatobi, which was destroyed in 1700, this migration 
 must have taken place before that year. 
 
 The Patki group left Homolobi somewhat later, for it is said that 
 they did not go to Awatobi, but as there were Piba clans in Awatobi, 
 the Piba arrived in Tusayan before the destruction of the pueblo of 
 the Bow people. It may have been that Pakatcomo, the Patki settle- 
 ment in Tusayan, was founded before Awatobi fell, but the evidence 
 seems to be contrary to such conclusion. 
 
 Patun Clans 
 
 Among the first clans to migrate from the pueblos of the Little 
 Colorado in quest of homes in northern Tusayan of which information 
 has been gathered through legends were the Patun or Squash clans. 
 They originally lived on the Little Colorado, southwest of the present 
 Hopi pueblos, and were accompanied by the Atoko (Crane) and 
 Kele (Pigeon-hawk) clans. Thej' made a settlement at Tcukubi, on 
 the Middle mesa, which was afterward abandoned, the inhabitants 
 removing to another pueblo of Squash clans, Old Mishongnovi. Some 
 of the Squash clans went to Awatobi and others eventually to Walpi. 
 The Squash clans which went to the East mesa are now extinct, so 
 that it has not been possible to investigate their legends, but ample 
 material for this study is still extant at the Middle mesa \allages. 
 
 In their life along the Little Colorado the Squash clans came in con- 
 tact with many others, some of which followed them in their northward 
 migration. There is reason to believe that among those they met were 
 the Lenya clans, which may have preceded them in the journey. 
 There are several reasons for associating the Lenya, with southern 
 clans. In the Oraibi Flute altar the main image is a figurine with a 
 single horn on the head resembling the pointed helmet worn only by 
 the Kwakwantu, a society of the Patki clan, the southern origin of which 
 is unquestionable. In most of the Flute altars there are two mounds 
 of sand {talactcomo, "pollen mound") in which artificial flowers are 
 inserted. The construction of similar flower mounds {atkya isitcomovi) in 
 the Underworld is mentioned in Piba and Patun legends of the origin 
 of their Tataukyamu, Wiiwiitcimtu, and Mamzrautu societies. The 
 Patun legends contain much about the cult of Alosaka (a germ god),^ 
 
 ^Alosaka is really another name for Muyifiwd, the germ god. 
 
596 TU8AYAN MIGRATION TKADITIONS ' [eth.ann.19 
 
 which they say originated in the south. The personation of Alosaka 
 is prominent in the Flute observance at Walpi. 
 
 This Alosaka cult, which, as elsewhere shown, is in some way con- 
 nected with the Mountain-sheep clan of the Flute group, is one of 
 the most perplexing at Walpi. There is legendary evidence that 
 Alosaka was introduced into Tusayan from the settlements along the 
 Little Colorado, by Squash and kindred (Flute) clans, some of which 
 joined the Horn, others went to Awatobi, and still others to the Middle 
 mesa, where they founded Tcukubi and other pueblos. All the evi- 
 dence would appear to indicate that the original home of this cult was 
 in the south, and as the Squash and related clans (except the Flute) are 
 extinct at Walpi, the perpetuation of the Alosaka ceremonies in that 
 pueblo has fallen to other clans — the Asa and Honani — by which the 
 nature of the cult has been somewhat modified. 
 
 In the enumeration of the clans belonging to the Ala-Lenya group, 
 there is a Paiiiwu or Mountain-sheep clan. This fact is significant, as 
 the Aaltu or Alosaka wear artificial horns and personate Mountain- 
 sheep in several ceremonies. 
 
 In the New-fire ceremony, where Alosaka are personated, the per- 
 sonations observe rites at the shrine of a being called Tuwapontumsi 
 ("Earth-altar woman"). The shrine has no statue of this being, but 
 contains simply a block of petrified wood. Sikyahonauwu, an old man 
 of the Tiiwa clan, made for me as his totem a figure with two horns, 
 which he called Tuwapontumsi, a female complement of the double- 
 horned Alosaka. 
 
 In the Soyaluna, or Winter-solstice ceremony, we find a figure of 
 Alosaka on the shield of the Ala-Lenya people, and at Oraibi a screen 
 similarly decorated is found. It has not yet been determined, how- 
 ever, whether this Alosaka screen at Oraibi has any relation to the 
 Ala-Lenya clans. 
 
 The Alosaka cult was practiced at Awatobi, for the figurines of 
 Alosaka used in that pueblo, as well as legends connected with them, 
 are known. This is explained on the theory that there were Patun 
 and related Lenya clans in that ill-fated pueblo. 
 
 Patki Clans 
 
 In the general designation "Patki clans" are included the last group 
 which sought refuge from their southern homes among the Hopi. 
 This group includes the Kiikiitc (Lizard), called also Ttiwa (Sand), the 
 Tabo (Rabbit) and Piba (Tobacco), and the Rain-cloud. They say that 
 they once lived on the Little Colorado, near Winslow, and when they 
 entered the Walpi valley they built and occupied Pakatcomo, where 
 they practiced a higher form of religion than that which existed in the 
 pueblo founded by the Bear and Snake clans. An intimate study 
 of the character of the surviving rites which these clans say they 
 
FEWKF.S] THE PATKI CLANS 597 
 
 introduced substantiates this claim of their legends, for all the cere- 
 monies ascribed to southern clans are higher than the rite which came 
 from Tokonabi. 
 
 The original home of the Patki clans is called in their legends 
 Palatkwabi, and is said to have been near San Carlos in the Gila 
 valley, southern Arizona. The legends of this clan say that their 
 ancestors were forced to leave their ancient home by reason of destruct- 
 ive floods, due to Paluliikon, the Great Snake, and thev migrated 
 northward along the trail indicated by the ruined pueblos mentioned 
 in the following pages. From Kuiichalpi, the most ancient pueblo of 
 the Patki, probably, in the Palatkwabi region, they went on in turn to 
 Utcevaca, Kwinapa, Jettipehika (the Navaho name of Tciibkwitcalobi, 
 or Chaves pass), Homolobi (near Winslow), Sibabi (near Comar spring), 
 and Pakatcomo (4 miles from Walpi). The last four ruins have been 
 identified, and extensive archeological investigations have been con- 
 ducted at the fourth and fifth. 
 
 We thus have the names of three pueblos occupied by the Patki 
 during their northern migration from Palatkwabi, before they arrived 
 at Chaves pass, which have not yet been identified. These are Kwinapa, 
 Utcevaca, and Kufichalpi. The determination of the sites of these 
 villages, and a study of their archeology, would prove to be an impor- 
 tant contribution to the knowledge of the origin of the Patki clans. 
 Anawita, chief of the Patki, a ver}- reliable man, can point them out 
 to any archeologist who has the means to prosecute these studies in 
 Arizona. When the Patki clans arrived in Tusayan they built the 
 pueblo of Pakatcomo, from which some went to the Middle mesa and 
 others to Walpi. The Patki traditionists say that when their ancestors 
 lived at Pakatcomo the people of Walpi wore in sore distress on account 
 of the lack of rain and the consequent failure of crops, hence they 
 invited the Patki to perform their rites to relieve them from calamity. 
 This invitation was accepted, and the Patki societies erected their altars 
 and sang their rain songs at Tawapa. As a result there came over the 
 land first a mist, then heavy rain with thunder and lightning. Although 
 the latter alarmed the Walpi women, the men were grateful, and the 
 Patki were admitted to the pueblo, which they later joined. 
 
 There was probably also another reason for the abandonment of Pakat- 
 como. The pueblo was in a very exposed position, and the Apache 
 were raiding the surrounding counti'v, oven up to the very foothills of 
 the East mesa. Pakatcomo was in the plain, and its inhabitants 
 naturally sought the pi'otection of Walpi on its inaccessible mesa site. 
 
 Pakatcomo is a small ruin, with walls of stone, and closely resem- 
 bles the ruins at Homolobi, but it was evidently not inhabited for a 
 long time, as the quantity of debris about it is small, and there are 
 only a few fragments of pottery in its mounds. 
 
598 TUSAYAN MIGBATION TBADITIONS [eth.ann.19 
 
 Date of the removal of clans frmn Homoldbi 
 Historical documents of the sixteenth and seventeenth centuries 
 point to the existence at that time of inhabited pueblos in the region 
 west of Zuni and south of the present Hopi towns. We find constant 
 references to the "Cipias" as living west of Zuni in the seventeenth 
 century, but the name drops out of history in the century following.^ 
 Where did they go? Probably to Pakatcomo. In 1604 Juan de Onate, 
 in search of the South sea (the Pacific), marched westward from Zuni 
 to ' ' Mohoce " 12 or 14 leagues, where he crossed a river. This Mohoce 
 is generally said to be modern Tusayan, which, unfortunately for the 
 identification, is not west but northwest of Zuni, is three times the dis- 
 tance mentioned, and is not on a river. Moreover, to visit the South 
 sea, Ofiate had no reason to go to the northern or modern Hopi pueblos. 
 He had been there in 1598, and had gone from them to the mines 
 north of Prescott and returned to Zuni by a "shorter" route. Why 
 should we suppose that he went out of his way from a direct route to 
 the South sea on a subsequent journey? The line of march of Onate 
 in 1604 was stated to be from Zuni west to Mohoce, which name is not 
 restricted by the author to the present Hopi pueblos. The pueblos 
 along the Little Colorado were in Mohoce, for, as we shall see, the 
 Gilenos told Fray Francisco Garces in 1775 that " la nacion Moquis" 
 formerly extended to Rio Gila. 
 
 In 1632 the Little Colorado settlements were still occupied, but by 
 the middle of the seventeenth century the Apache had raided the ter- 
 ritory between the settlements of sedentary Sobaipuri tribe of the 
 San Pedro and those of the Hopi along the Little Colorado, preventing 
 the trade between the tribes which had been common in the sixteenth 
 century. In 1674 the hostiles had destroyed a Zuni pueblo, and there 
 is every reason to believe had forced the clans in the Little Colorado 
 valley northward to modern Tusayan. It is therefore highly probable 
 that the pueblos in the neighborhood of Winslow were deserted in 
 the latter half of the seventeenth century. 
 
 The "Kingdom of Totonteac," which is mentioned in documentary 
 accounts written in the sixteenth century, is now generally regarded 
 as the same as Tusayan, but neither name was restricted to the pres- 
 ent Moqui reservation in early times. There is every reason to sup- 
 pose that when Coronado marched through New Mexico in quest of 
 Cibola, the pueblos along the Little Colorado south of Walpi were 
 inhabited, and that there were other inhabited pueblos, now in ruins, 
 south of these. Totonteac may have been the name of one of these 
 clusters^ possibly as far south as Verde valley or Tonto basin; but 
 
 iln talking oyer traditions with Sufioitiwa, a member of the Asa clan, the author found that he 
 placed the home of the Cipias or Zipias south of Laguna and east of Zufii. Whether these were 
 related to the Cipias west of Zuni was not known to him. 
 
 ^Tusayan extended far south of Walpi in the sixteenth century. According to Castafteda it was 
 25 leagues from Cibola, which distance he later reduces in his account to 20 leagues Espejo says 
 that Ziffli is another name for Cibola. Now, 20 leagues from Zufli.in the direction indicated would 
 not bnng one to Walpi in northern Tusayan, but to some other Tusayan pueblos, possibly Homolobi 
 
FEWKESJ 
 
 THE PATKI CLANS 
 
 599 
 
 Captain Melchior Diaz learned from the natives that "Totonteac lies 
 about seven days' easy journey from Cibola. The country, the houses, 
 and the people are of the same appearance as in Cibola. Cotton was 
 said to grow there well, but I doubt this, for the climate is cold. 
 Totonteac was stated to contain twelve towns, each of them greater 
 than Cibola.'" 
 
 The above quotation is from Mendoza's letter of April 17, 1540, but 
 on August 3 of the same year Coronado wrote to Mendoza that the 
 Cibolans informed him that the kingdom of Totonteac was "a hotte 
 lake on the edge of which there are five or six houses." In the same 
 letter Coronado says: "They tell me about seven cities which are at 
 a considerable distance. . . . The first of these four places about 
 which they know is called Tucano."^ 
 
 Certainly, if we judge from the contents of this letter, Coronado's 
 informants did not regard Totonteac and Tucano as the same cluster 
 of towns or "kingdoms." It seems more rational to believe that 
 they were names applied to two different groups of villages, west and 
 northwest of Cibola, respectively, neither of which may have been 
 the present Hopi pueblos, but both may have been inhabited by clans 
 which later found refuge in what is now the Moqui reservation. 
 
 The old men of the Gila Indians told Carets in 1775 that the 
 "Moqui nation" formerly extended to the GUa, and that its people 
 built the pueblos then in ruins in their country.' 
 
 Patki ( Wnlpi and Sichumoi'i) 
 
 Men and boys 
 
 Women and girls 
 
 Supela 
 
 Naciumsi 
 
 Kwatcakwa 
 
 Koitsyumsi 
 
 Tcazra 
 
 Nemei 
 
 Sakwistiwa 
 
 Nempka 
 
 Sufii 
 
 Yufia 
 
 CitaimA 
 
 Naciainima 
 
 Kwazra 
 
 Gnenapi 
 
 Makiwvi 
 
 Ku'yil 
 
 MowA 
 
 Tcie 
 
 ' Letter of Don Antonio de Mendoziv to Charles V, Ternaux-Compans, ser. 1, tome ix, p. 292. Ibid., 
 Nordenskiold's translation, p. 186. 
 
 • Winship, Coronado Expedition, p. 562. 
 
 8 " Esta enemistad me la habian contado los Indios viejos de mi Mision los Gilenos, y Cocomarico- 
 pas por cuya noticiii he discurrldo quela nacion Moquis se extendia antiquamente hasta el mismo 
 EIo Gila; fundome para esto en las Bulnas quo se hallaron desde Esta Eio hasta la tlerra de los 
 Apaches, y que lo Ins he visto entre las sierras de la Florida," etc. — From a copy of the Diario in the 
 Llbrnry of the Bureau of American Ethnology. 
 
 Since this paper was written a translation of the Diario, with valuable notes, by that eminent 
 scholar, the late Dr Elliott Coues, has been published (see On the Trail of a Spanish Pioneer, the 
 Diary and Itinerary of Francisco Garc^s, New York, 1900, vol. n, p. 386). 
 
600 
 
 TTJSAYAN MIGRATIOK TEADITIONS 
 
 PatU ( Walpi and Sichumovi) — Continued 
 
 [ETH. ANN. 19 
 
 Men and boys 
 
 Women and girls 
 
 Unga 
 
 Napwaisia 
 
 Pocto 
 
 Kumaletsima 
 
 Kwaa 
 
 Kumawensi 
 
 Nacita 
 
 Tuwabensi 
 
 Namtti 
 
 Penna 
 
 Tu'ba 
 
 Koinranumsi 
 
 Nasanihoya 
 
 Poliena 
 
 Poule 
 
 Tocia 
 
 Talasninti 
 
 Lenmana 
 
 Povona 
 
 
 Naciumsi ? 
 
 Tca2ra(f Sakwistiwacf 
 Tubemnsi?* 
 
 Nacitacf 
 
 Supela.i' KwatcakwaJ' Makiwdcf 
 
 Nemsi $' 
 
 Nempka ? 
 
 SuniiJ CitaimucT Tciecf 
 
 Kwazrac? Kui^yu? 
 
 2 
 
 Napwaisia $ Kumaletsima ? 
 
 Kwaacf 
 
 Kotsyumsi 9 
 
 Yufia? 
 
 Anawitacf 
 
 Naciainima? Gnenapi? Talasnunftcf Povonac^ 
 
 Penna 
 
 Ungad' 
 
 Mowti cf Koinranumsi 9 Poliena 9 
 
 Poulecf 
 
 d'(?) 
 
FEWKES] 
 
 THE PATKI CLANS 
 Kmnaweiisi 9 
 Tnwabensi 9 
 
 601 
 
 Poctod' Lenmana9 Tocia9 NasanihoyaJ' 
 
 Tu'bacf 
 
 Several members of the Patki clan live in Sichumovi. Their names 
 follow: 
 
 Men and boys 
 
 Women and girls 
 
 Anawita 
 
 Sikyomana 
 
 Tcoshoniwil 
 
 Kwamana 
 
 Klea 
 
 Loci 
 
 Haiyuma 
 
 
 Tazra 
 
 
 TcoHhoniwfi,/ 
 
 Sikyomana 9 
 
 Kwamanii 9 
 
 I^ci9 
 
 Haiyum<f 
 
 Tazrn ^ 
 
 The Piba (Tobacco) and the intimately associated Tabo (Rab])it) and 
 Sowi (Hare) clans are given a southern origin bj- their traditionalists. 
 Some associate them with the Squash, others with the "Water-house or 
 Rain-cloud group, but all ascribe to them former habitations on the 
 Little Colorado near Winslow. The ruin which now marks the site 
 of their former home is probably that near the mouth of Che\'lon 
 fork, called Cakwabaiyaki. There is well-nigh strict uniformity in 
 tho statements that there were Piba clans in the village of Awatobi, 
 and some sa}' there were Piba people in the Patki settlement of 
 Pakatcomo. The chief of the Piba clans at the former pueblo was 
 Tapolo, who was the first Tataukyamu chief at Walpi; and Hani, who 
 siiys he is a direct descendant of Tapolo,' is chief of the same religious 
 society in that pueblo. 
 
 ' Tapolo admitted the hostile Walpi into Awatobi on the night that the latter pueblo was destroyed. 
 After the massacre he settled In Walpi. 
 
 19 ETH, IT 2—01 3 
 
/* 
 
 602 
 
 TUSAYAN MIGRATION TRADITIONS 
 
 Piba-Tabo ( Walpi and Sichumovi) , 
 
 [ETH.ANN.19 
 
 Men and boys 
 
 Hani 
 
 Talaahonima 
 
 Nuatiwa 
 
 Samimoki 
 
 Tcali 
 
 Kwabehu 
 
 Piimd 
 
 Sikyaweamu 
 
 Soma 
 
 Siskyamtt 
 
 Masahoniwft 
 
 Tcaini 
 
 "Wisti 
 
 Namoki ' 
 
 Lapu 
 
 Letaiyo 
 
 Tinabi 
 
 Talasi 
 
 Tciihoya 
 
 Lelentoi 
 
 Tiiktci 
 
 Honauwft 
 
 Pitcika 
 
 Kutcahonauwu 
 
 Homovi 
 
 Women and girls 
 
 Tciewiiqti 
 
 Tciiwugti 
 
 Tubenumka 
 
 Poftyawika 
 
 Owakoli 
 
 Koitswft 
 
 Siepnimana 
 
 Sikyatci 
 
 Tubi 
 
 Koyoainimil 
 
 Siumka 
 
 Masainumsi 
 
 Piba 
 Tciewuqti ? 
 
 Hanid' Tciiwugti f NuatiwEtf 
 
 Samimolci{f 
 
 PoilyawilfaJ 
 
 Kwabeliucf SilcyaWeamud' 
 
 0wal£0li5 Koitswa? Siepnimana? 
 
 Siumka 5 
 
 Tubenumlsa 9 
 
 Somad' LapucT SiltyatciS 
 
 KutcalionauwO c? 
 
 Pitcilcad' 
 
 Tubi 9 
 
FEWKES] 
 
 Masainumsj 9 
 
 THE PATKI CLANS 
 Taho 
 
 603 
 
 abicf Talas 
 
 Letaiyocf Tinabicf Talasicf Tcalicf 
 
 Tiiwa-Kukutc ( Walpi and Sichumovi) 
 
 Namokicf 
 
 Men and boys 
 
 Women and girls 
 
 Kakapti 
 
 Koiyabi 
 
 Sikyabotima 
 
 Gnapi 
 
 Takala 
 
 Kutco 
 
 Sikyahonauwft 
 
 Humiumka 
 
 Tcabi 
 
 Sikoboli 
 
 Tcaka 
 
 Wakoi 
 
 Siitki 
 
 Tcozra 
 
 Sania 
 
 Nakwafiwunsi 
 
 Taoma 
 
 KerwaunainimCi 
 
 Awata 
 
 Pavunmana 
 
 Peryauma 
 
 Sikyampu 
 
 Lomatcoki 
 
 Talaskubi 
 
 Tubei5ima > 
 
 
 Lalaito 
 
 
 Pavatiya 
 
 
 Tuwinli 
 
 
 Hahabi 
 
 
 . Gnapt 9 
 
 satktd' 
 
 (Henry) 
 
 Pavatiyacf PavxmmanaP Sikyampu 9 
 
 {Tom)i 
 
 Tiiwinii ' 
 
 Tcabid' Tcaka/ Lomatcoki J 
 
 ?* 
 
 Kutco 9 
 
 PikyahonauK-fi 
 
 Kiikii|iti ' Sikyabotimaj TakalacT 
 
 8811111/ Sikoboli 9 Wakoi 9 
 
 Humiumka 9 
 
 Taoma/ Hahabi/ Peryauma/ 
 
 Koiyabi j 
 
 Tcozra 9 Talaskubi 9 
 
 > Tom's mother was of the Ala elan; when she died Tom was adopted into the Tiiwa, 
 
604 TUSAYAN MIGRATION TRADITIONS [eth.anx.19 
 
 CLANS FROM MUIOBI AND NEW MEXICAN PUEBLOS 
 
 HoNAU Clan 
 
 The author has been unable to gather much information regarding 
 the early history of the Bear clan. Kotka, the chief, asserts that his 
 people were the first to come to the Hopi country; that they formerly 
 lived at Muiobi, the Rio Grande region, and that they "overcame" 
 Masauu, the ancient owner of Tusayan. The author is inclined to 
 regard the Bear clan as one of the groups of Pueblo people from the 
 east which migrated to Tusayan at an early date, founding a pueblo 
 on a site assigned to it by the Kokop, with whom it lived in friend- 
 ship until the advent of the Snake people; his interpretation of the 
 " overthrow of Masauu," a tutelary god of Sikyatki, will be given later. 
 
 There are at the present time only three members of the Honau 
 
 clan inWalpi: Masaiumci, the oldest woman, with her son, Kotka, the 
 
 chief, and a daughter, Honsi, wife of Tu^'noa, the Flute chief. Honsi 
 
 has no children, and if none are born to her, the Honau clan, which 
 
 was once most powerful in Walpi, will become extinct at the death 
 
 of the chief and his sister. 
 
 Honau ( Wcdpi) 
 
 Masaiumci $ 
 
 Kotkacf ' Honsi ? 
 
 KoKOP Clans 
 
 The former home of the Kokop clans was Sikyatki, a pueblo now in 
 ruins, about three miles north of Walpi. Archeologic evidence indi- 
 cates that this pueblo was destroyed before the first contact of the 
 Hopi with the Spaniards, and the Kokop legends declare that it was 
 overthrown by Walpi. There was a clan in the Kokop group called 
 the Masauu clan, and the Snake legends recount that Masauu formerly 
 owned all the country, but that they, the Snake people, overcame him 
 and received their title to the site of Walpi from him. This is believed 
 to be a reference to the Sikyatki tragedy, and to indicate that Masauu, 
 the God of Fire, was a tutelary god of the Kokop or Firewood people. 
 
 Katci, the chief of the surviving Kokop clans, says that his people 
 originally came from the pueblo of Jemez or the Jemez country, and 
 that before they lived at Sikyatki they had a pueblo in Keams canyon. 
 Others say that they also once lived at Eighteen-mile spring, between 
 Cotton's ranch (Pueblo Ganado) and Pufici (Keams canyon); others 
 that they drifted at one time into the eastern part of Antelope valley, 
 where the ruin of their pueblo can still be seen. 
 
 Archeologic investigation shows that Sikyatki was inhabited for many 
 years, that its population was large, and that it had developed ceramic 
 art in special lines characteristic of Tusayan ware. The technique 
 
 2 Kotka really belongs to the Kokyan (Spider) elan of the Bear phratry. 
 
FEWKES] 
 
 CLANS FEOM MUIOBI 
 
 605 
 
 and pictography of Sikyatki potteiy are distinctly Hopi, showing 
 that the makers had developed a characteristic art which could have 
 been attained only after a long interval. The peculiarities of this 
 pottery are not found elsewhere in the Pueblo area and are not equaled 
 by modern Hopi potters. These conditions indicate long residence in 
 Tusayan. 
 
 The being called Eototo has many resemblances to Masauu and may 
 be the same being under another name. There was formerly an 
 Eototo clan among the Kokop people, and the masks of the two per- 
 sonifications are verj- similar. In Niman-katcina, in which Eototo is 
 personated, the Kokop chief assumes that part. 
 
 Kokop ( Walpi) 
 
 Men and boys 
 
 Women and girls 
 
 Katci 
 
 Sakabenka 
 
 Maho 
 
 Kunowhuya 
 
 Kunahia 
 
 Teveyaci 
 
 Sami 
 
 Ani 
 
 Tciia 
 
 Lekwati 
 
 Koitswinu 
 
 Hahaie 
 
 Heya 
 
 Nakwawainima 
 
 
 Posiomana 
 
 
 Kutcnaiya 
 
 Sakabenka $ 
 
 Kutcnaiya 9 
 
 Katcl .-f 
 
 ICtmahia ' 
 
 Maho,:r 
 
 Heya >-f 
 
 During the last decades of the seventeenth century many clans fled 
 from upper Rio Grande valley to the Hopi country. These were 
 mainly Tewa people, for hardly had the Spaniards been driven out of 
 New ^Mexico in 1680 than the eastern pueblos began to quarrel among 
 themselves and, as a rule, the Tano and Tewa were worsted. A few 
 of the former and many of the latter escaped to the province of Alaki 
 (Horn house, Hopi country) between 1680 and 1700. 
 
 About the middle of the eighteenth century many of the descend- 
 ants of these fugitives were persuaded to return, being reestablished 
 in new pueblos. It is highlv probable that the people who were thus 
 brought back belonged to Tanoan clans, and were not true Hopi, 
 although called "Moquis,"or "Moquinos," in the accounts of that 
 time, from the fact that they had lived in the Hopi countrj'. In other 
 words, they were Tewa and Tano people who had fled to Tusayan, and 
 not original Hopi. There has been a wave of migration from the Rio 
 Grande to the Hopi country and then a return of the same people to 
 their former homes. No considerable number of true Hopi have 
 
606 
 
 TUSAYAN MIGRATIOHr TRADITIONS 
 
 [ETH. ANN 
 
 migrated to the Rio Grande and remained there, but many Tewa 
 people who fled to Tusayan have never returned to their former 
 homes on the Rio Grande. This is an important fact, and partially 
 explains the existence of so many Tanoan ceremonies in the Hopi 
 pueblos, especially of the East mesa, where Tewan influence has been 
 the strongest. The Hano villagers are of Tanoan stock, as were prob- 
 ablj' the Asa, who were somewhat modified during their life at Zuni.' 
 No connected migration story of the Honani clans has yet been 
 obtained, but it is said that they lived at Kicuba, and brought katcinas, 
 which are now in their special keeping. The Katcina clan is also 
 supposed to have come from eastern pueblos, but of that no circum- 
 stantial proof can yet be given. 
 
 Honani Clans 
 
 The Honani clans once lived at Tuwanacabi, north of the Hopi 
 pueblos, where ruins are still to be seen. They say that the Honani 
 katcinas came up from the Underworld at that point, and that they 
 entrusted themselves to the special keeping of these clans. The Honani 
 migrated to Oraibi from their home at Tuwanacabi, and later some of 
 them went to the Middle mesa, and to Awatobi and Walpi. At the 
 time of the Awatobi massacre, in 1700, some of the Honani women were 
 carried to Mastcomo, near the Middle mesa, where they were divided 
 among their captors, some being taken to Mishongnovi, and others to 
 Walpi. 
 
 These women are not now represented by female descendants in Walpi , 
 as all the Honani women on the East mesa are domiciled in Sichumovi.^ 
 Evidences drawn from the pictography of modern pottery shows that 
 the katcinas were late arrivals at Walpi, and their association with 
 Honani and Asa clans shows that these two groups were kindred. That 
 the Honani claim to have the katcinas in their special keeping points 
 the same way and supports the legends that this cult was a late addition 
 to the preexisting Hopi ritual. 
 
 Honani (Sichumovi) 
 
 Men and boys 
 
 Women and girls 
 
 Hozro 
 
 Kelewiiqti 
 
 Monwu 
 
 Kokaamu 
 
 Apa 
 
 Tcutcunamana 
 
 Yakwa 
 
 Kutcamana 
 
 Totci (Zufii) 
 
 Sikyanunuma 
 
 Simotci 
 
 
 Seziita 
 
 
 Yoyowaia 
 
 
 1 There is no doubt that the Asa people lived in Zufii, where they left some members of their clan. 
 The descendants of these are now called Aiwahokwe. 
 2The ancestors of the Honani of Sichumovi came to that pueblo from Oraibi. 
 
FEWKES] 
 
 CLANS FROM MUIOBI 
 
 9* 
 
 607 
 
 MoflwOcf 
 Kelewuqti9 
 
 Sezutad* 
 
 Yakwarf 
 
 Sunotcid* 
 Kokaamd $ 
 
 Tcutcunamana 9 
 
 Kutoamana 
 
 The Buli or Butterfly clan is regarded as the same as the Honani or 
 Badger. It formerly lived at Awatobi, and, although not now repre- 
 sented at Walpi, it is'important in Sichumovi. 
 
 BuU (Sichuinori ) 
 
 Men and boys 
 
 1 
 Women and girls : 
 
 Ami 
 
 Siwikwabi 
 
 Aksi 
 
 Lakonemana 
 
 Cikuli 
 
 Neanufiamana 
 
 Seziita 
 
 Siomana 
 
 Nanakoci 
 
 Siwihoninia 
 
 Tabohia 
 
 Koitshofisi 
 
 Tcoctki 
 
 
 Yoyowaia 
 
 
 Kotcama 
 
 
 Avatcoya 
 
 
 siwikwabi? 
 
 LakonemaDa $ 
 
 )ohiii,f 
 
 Araicf Niiiiukouicf Koitsho&si? Taboniii,/ Neanufiamana? Siomana :f Aksicf Cikuli/ Sf/uUtf 
 
 Avtitcoya,/ 
 
 Kotcama/ 
 
 Katcina or ANwuri Clans 
 
 The Katcina or Aiiwuci clans wore of late arrival at the East mesa, 
 and are reported to have come from the east. The only ruins which 
 have boon identified as homes of those clans are Kicu and Wiiiba, or 
 Katcina))a, the small ruin of which is situated about 3 miles east of 
 Sikyatki, in tho foothills of the same mesa. There are at present 
 \oiy fow people of this group at Walpi, and none at Sichumovi. 
 Hano contains a i:onsiderable number, which would indicate that the 
 main body went to that settlement. The abandoned houses east of 
 the main duster of Hano, where the site of the Katcina-kiva was 
 pointed out by Wehe, are said to have been once inhabited by people 
 of this group. The modern houses of the Katcina clan of Hano are 
 on tho other side of the main house duster. 
 
608 
 
 TUSAYAN MIGBATION TEADITIONS 
 
 Katcina or Anwuci ( Walpi) 
 
 [ETH. ANN. 19 
 
 Men and boys 
 
 Women and girls 
 
 Naka 
 
 Komaletsi 
 
 Kiikii 
 
 Nakwainumsi 
 
 Lomavema 
 
 Napwaiasi 
 
 Talawinft 
 
 
 Lomaiumtiwa 
 
 
 Tu'maia 
 
 
 Sikyawisi 
 
 • 
 
 Tcoki 
 
 
 Nakad* 
 
 Kukud' 
 
 Komaletsi 9 
 
 Nakwamumai $ 
 
 Talawin<lcf 
 
 Tcoki cT 
 
 Lomaiumtiwacf 
 
 Napwaiasi 9 
 
 "fti'inaiac? 
 
 Sikyawisi cf 
 
 Pakab Clans 
 
 The legends of the Pakab clans are somewhat conflicting, but Pau- 
 tiwa, of the Eagle clan, has given the most intelligible account. His 
 ancestors, he asserts, came from the eastern pueblos, and once inhab- 
 ited a village, now in ruins, called Kwavonampi. This ruin has not 
 been identified, but was probably not far from Pueblo Ganado, and 
 possibly may have been the same as Wukopakabi ("Great reed or 
 arrow place"). It has been suggested that the Pakab (Arrow) wa,s the 
 same as the Awata (Bow) clan, which lived at Awatobi ("Place of the 
 bow"), and additional evidence to support this suggestion is that the 
 Bow priests came from the Bow clans. It is highly probable that the 
 Pakab lived at Awatobi, where they were known as the Awata. 
 
 According to Stephen, on authority of Pautiwa, the Eagle clan once 
 lived at Citaimu, now a ruin at the foot of the Middle mesa, which 
 they abandoned, part of the inhabitants . going to Walpi, others to 
 Mishongnovi. 
 
 The aifiliation of the Pakab ceremony has an important bearing on 
 the question of clan origin. The Momtcita ceremony peculiar to the 
 Pakab has strong resemblances to a Zuni rite. This ceremony occurs 
 just after the winter solstice, and although it has never been thoroughlv 
 studied,^ the author has ample hearsay data concerning it. Pautiwa, 
 
 iThe author witnessed tlie ceremony in 1900. 
 
yEWKESj 
 
 CLANS FROM MUIOBI 
 
 619 
 
 the Pakab chief, iw also chief of a warrior society called Kalektakii. 
 which the Hopi declare is the same as the Zufli "Society of the Bow" 
 (Api'hlaushiwani). He has a figurine of Piiukonhoya which corre- 
 sponds with the Zuni Ahaiuta, and when he sets it in place his acts 
 are identical with those of Naiuche, the Zuni Bow chief. On the 
 walls of the room where it is kept there are figures of animals of the 
 cardinal points identical with those at Zuni, and the public dance of 
 the Momtcita resembles the War dance at the latter pueblo. 
 
 The evidence is strong enough to show that the ^Momtcita is closely 
 related to the warrior celebration of the Zuni Bow priests, and it is 
 believed to have been derived from Zuni, from some pueblo colony of 
 Zuni, or from the same source as the Zuiii variant, which means that 
 the Pakab clans are of Zuni origin. 
 
 The probability that the Pakab (Reed, Arrow) clans were the sann^ as 
 the Awata (Bow) clans makes it possible that Awatobi was settled Ijy 
 the Pakab people. There is nothing in the Pakab legends to forbid 
 this, but on the other hand there is nothing definite to support it 
 except the important statement that there were Pakab people at 
 Awatobi. The Pakab- Awata may then be regarded as the founders of 
 Awatobi, and if this be true there must hav(> been close kinship 
 between Awatobi and Zuiii, or some settlement or Pueblo whose inhabi- 
 tants later went to Zuiii. 
 
 Pakab (^Vnlpi tind SlcJiiiiiinri) 
 
 Mfii and boys 
 
 ■ Women and f,'irls 
 
 Pautiwa 
 
 Nunsi ' 
 
 Kami 
 
 Tc. 11-11 
 
 Piba 
 
 Kannae 
 
 Kiitckwabi 
 
 Lenhoniraa 
 
 Xai- 
 
 Kokoma 
 
 Pot(.-a 
 
 Pavufianiana 
 
 Winuta 
 
 Ponyanutnka 
 
 Tuwasmi 
 
 Kumahabi 
 
 Oiaum 
 
 
 Sikwi 
 
 
 iHernrm was amputated years ago by Dr Jeremiah Sullivan (Crwici). 
 years at Walpi, studying Hopi customs. 
 
 Dr Sullivan lived for some 
 
610 TUSAYAN MIGRATION TRADITIONS [eth.ann.19 
 
 Xtinsi 9 
 
 Pautnvacf Tcoro? KanuJ Kannae? Pibat? Winutacf Tuwasmicf 
 
 Ciaumcf Sikwitf Leflhonima? 
 
 Kiitckwabid' 
 
 Kokoma? Pavunamana? 
 
 Kumahabi? Ponyanumka? 
 
 I 1 
 
 Naecf PotcacT 
 
 Asa or Tcakwaina Clans ^ 
 
 The Asa clans are said to have formerly lived at Kaetibi, near Santa 
 Fe (Alaviya),^ and near Abiquiu. They are reputed to have originally 
 been of Tewa ancestry, and to have left the Rio Grande at about the 
 end of the sixteenth century. In their western migration they went 
 to Tukwi (Santo Domingo) and from there to Kawaika (Laguna). 
 From Kawaika they proceeded to Akokaiabi (Acoma), and thence to 
 Sioki (Zuni), where some of this clan still live, being known to the 
 Zuni as the Aiwakokwe clan. How long the Asa lived at the pueblo 
 last named, and whether the Zuni ascribe to the clan an origin in the 
 upper Rio Grande, are unknown. 
 
 Some of the Asa continued their migration from Zuni, proceeding 
 to the Awatobi mesa, where they built a pueblo called Tcakwainaki 
 ("village of the Tcakwaina clans"), near the wagon road west of the 
 extreme end of the mesa. It is said that katcinas were then with them. 
 They did not remain at this village a long time, but continued to the 
 East mesa. The site of their first village at this mesa is not clearly 
 indicated by the legends; perhaps they joined the Tewa clans, their 
 kindred, above the spring called Isba, and it is said by some that they 
 aided the other Tewa in their fights with the Ute. The Asa legends 
 recount that after they had been in Tusayan for some time they built 
 houses on the end of the East mesa above the gap (Wala), east of 
 Hano. Years of drought resulted in a famine, and the Asa moved 
 away to Canyon de Chelly, in the " Navaho country," where they lived 
 , in houses now in ruins. They intermarried with the Navaho, but 
 ultimately returned to Walpi, and found that other Tewa clans occupied 
 their former dwellings, whereupon the Walpi chief assigned them a 
 site for a new village at the head of the "Stairway trail," if they would 
 defend it against enemies. Their houses for the greater part are now 
 
 1 The cult of Tcakwaina common to Zuni and the East mesa is ascribed to this clan. 
 
 2 Alta villa, Spanish " High town." 
 
I'EWKES] ASA CLAXS 611 
 
 in ruins, although one of them, oast of tho Wikwaliobi-kiva. i> still 
 inhabited In- an old woman of the Ami clan. 
 
 Toward the end of the eighteenth century tht' majority of the 
 women of the Asa phratry moved to another point on the East mesa 
 and founded the pueblo of Sichumovi. where their descendant^ still 
 live. 
 
 The exodus of the Asa people to the Navuhcj country may have been 
 about the year ITso, when Anza was governor of New Mexico. At 
 that time we learn that the Hopi were in sore distress owing to the 
 failure of their crops, as the legend also states, and many moved to 
 the Navaho country, v/here men were killed and women "reduced to 
 slavery."' In September of the year named, Anza found that two Hopi 
 pueblos had been abandoned and that forty families had departed.' 
 As the legends declare that the A>a left at about this time for the 
 same region, it is probable that these were the people to whom Anza 
 refers. 
 
 It is not unlikely that the Asa and Tewa clans formed a part of the 
 Tanoan people who were forced to leave the upper Rio (irande valley 
 directly after the great rebellion of l<i!S(). Mel is said to have -tated'' 
 that at about this time 4,0()() Tanos went to Tusayan by way of Zufii, 
 which is the trail the present Asa people say their ancestors took. 
 We are told that they went to Alaki, and as the Ala (Horn) people 
 were then strong at the settlements of Walpi. on the terrace of the 
 East mesa, it is not improbable that their village was sometimes <alled 
 Alaki, or "Horn pueblo." From the Hopi side we lind verification 
 of this historical event, for it is said that manj- people came to them 
 from the great river just after the rebellion of lt;si). The number 
 mentioned by Niel, the statement that they went to Oraibi. and indeed 
 all that pertains to the "kingdom founded by Trasquillo," may have 
 been from hearsay. At all events th(> Asa people do not seem to 
 have gone to Oraibi, nor are their dans now represented at this 
 pueblo. 
 
 As bearing on the claim of A.-.a tradition ists. the following quota- 
 tion from that well-known scholar, Bandelier. has great importance: 
 
 Tlie modern town of Abiquiu stands almost on the site of an ancient village. The 
 town was built in part by Cienizaros or Indian ia]iti\es, whom the Spaniards had 
 rescued or purchased from their captors. The Tehuas of Santa Clara contend that 
 most of these Genizaros came from the Moquis, and that therefore the ipld pueblo 
 was called Josoge. ' 
 
 As the Asa legends claim the site or vicinity of Abiquiu as their 
 Rio Grande home, it would have been a natural proceeding if any of 
 
 J See Bancroft, \\'orks, vol. xvii (New Mexico and Ariznna), p. l.yj. 
 2 See Bancroft, np. cit., and others. 
 'Final Report, part 2, p. M. 
 
612 
 
 TUSATAN MIGRATION TRADITIONS 
 
 [ETH. AKN. 19 
 
 them resettled there when they went back. These ' ' Joso " (Hopi) were 
 probably Tewa from the East mesa, and as some of the Asa returned 
 to the Rio Grande in the middle of the eighteenth century, it would be 
 quite natural for the Tewa to call the old pueblo on the site of Abi- 
 quiu Josoge ("Hopi pueblo"). 
 
 The Asa people, like the Honani, brought some katcinas to Walpi, 
 among which may be mentioned Tcakwaina. In the winter solstice 
 meeting of the Asa, at which their peculiar fetishes are exhibited in 
 the kiva, the Asa display as an heii'looman old mask called Tcakwaina, 
 which they claim to have brought with them when they came into the 
 country. There is a striking likeness between this mask and those of 
 Natacka, and it is suspected that the Asa brought the Natacka to the 
 East mesa. It is instructive to note that the Asa are not represented 
 in the Middle mesa pueblos and Oraibi, and important light could be 
 shed on this question if we knew that the Natacka were also unrepre- 
 sented in these villages. The author suspects, on good ground, that 
 the Oraibi have no Natacka in the Powamu ceremony. 
 
 The similarity in symbolism between the masks of Tcakwaina, 
 Natacka, and Calako taka is noteworthy, and it is not impossible that 
 they are conceptions derived from Zuni or some Zuni settlement. 
 The home of Calako was the present ruin of Winima, near St Johns, 
 Arizona, from which place the Zuni Calako came, according to both 
 Hopi and Zuni legends. , The Hopi Calako is said to have come from 
 the same place. It is likewise highly probable that the Asa introduced 
 several other katcinas besides the Tcakwainas. Sichumovi, the present 
 home of the Asa, is often called a Zuiii pueblo, probably because it 
 was settled by Asa (Aiwahokwe) clans from Zuni, This is probably 
 the Hopi town which the Zunis say is one of their pueblos in the Hopi 
 country. 
 
 Asa people at Walpi 
 
 Men and boys 
 
 Women 
 
 Ametola 
 
 Niivati 
 
 Sunoitiwu \ 
 
 Hauta 
 
 Kiazru 
 
 Hayo 
 
 Tu'kia 
 
 Afiwuci 
 
 Talahoya (Soyoko) 
 
 Mu'na 
 
 Wukomana 
 
KEWKES] 
 
 ASA CLANS 
 
 Axfi pnopli' rit Sichiuiioii 
 
 Poboli 9 
 
 Turwanumsi 9 
 
 613 
 
 Men and boys 
 
 Women and girls 
 
 Hola 
 
 Tuwafiainimii 
 
 Tuwakiikii 
 
 Polici 
 
 Kukiitci 
 
 Kiikwaiesi 
 
 Mae 
 
 Letaiomana 
 
 Wacri 
 
 Poboli 
 
 Kipo 
 
 Xuva 
 
 Sikyatila 
 
 Hanoko 
 
 Lomanapoca 
 
 Talawaisia 
 
 Niivahonimvl 
 
 Suhiibmana 
 
 Honainimtl 
 
 Sikavenka 
 
 Sikyamuniwa 
 
 Talamana 
 
 Lomaiisba 
 
 Hokona 
 
 Turkwinamfl 
 
 Tcoro 
 
 Pavashoya 
 
 Masaiunima 
 
 Kalektaka 
 
 Hewi 
 
 Taimu 
 
 Palawica 
 
 Siiki 
 
 Pucimana 
 
 PofSci 
 
 Poli 
 
 
 Tu'wanumsi 
 
 
 Omowvl 
 
 
 Pawaiasi 
 
 
 Tabohoya 
 
 Polipi ? 
 
 TuwaflainimflS TuwakilkilS' Kukiitcicf HolaJ 
 
 Sikavenka? Talamana? HokoriaJ Sikyamuriiwarf 
 
 Kalcktakacf 
 
 Sikyatilaqf Lomanapoca<; SiihubmanaJ 
 
 ilaccj Wacric? Kiikwaiesi? 
 
 Pucimana? Tabolioya? 
 
 Pawaiasi cf 
 
 Kipor^ 
 
 Letaiomana ? 
 
 r 
 
 Poll? Mnmad' Tu'kiad' TalawaisiaJ 
 
 Niivahonimfld' Honainimflcf 
 
614 
 
 TUSAYAN MIGRATION TEADITIONS 
 
 [ETH. ANN. 19 
 
 POPULATION OF WALPI AND SlCHUMOVl BY CLANS 
 
 Wa!pi 
 
 Tcila wifiwu 24 
 
 Honauwinwu 3 
 
 Katcinawinwti 11 
 
 Patki wifiwta 37 
 
 Pakab winwii 14 
 
 Kokopwinwu 16 
 
 Asa wifiwu 11 
 
 Tii wa-Kiikii tc winwft . . 14 
 
 Lefiya win wu 37 
 
 Ala wifiwft 23 
 
 Piba-Tabo winwfi 16 
 
 Total 205 
 
 Sichumovi 
 
 Asa winwii 40 
 
 Honani winwii 13 
 
 Bull wifiwu 16 
 
 Patki winwft 8 
 
 Tiiwa-Kiikiitc winwfi.. 15 
 
 Pakab winwli 4 
 
 Piba-Tabo winw(i 21 
 
 Oraibi women 2 
 
 Total. 
 
 119 
 
 HANO CLANS 
 
 The present people of Hano are, in the main, descendants of Tewa 
 clans which are said to have come to the East mesa at the invitation 
 of the Snake chief of Walpi about the end of the decade following the 
 destruction of Awatobi. These clans still speak the Tewa language, 
 but, owing to intermarriage, they are more closelj'' related consanguin- 
 eally to the Hopi than to those speaking the Tewa language along 
 the upper Rio Grande. 
 
 The traditions regarding the advent of the ancestors of the Hano 
 people are more circumstantial than those of the other component 
 peoples of Tusayan. The best traditionists state that the ancestors 
 of these clans were invited by an old Snake chief, who was then the 
 kimonwi or pueblo chief of Walpi, to leave their home in the upper 
 Rio Grande vallej' and settle in Tusayan. The Ute were at that time 
 harrying the Hopi, and four times an embassy bearing prayer sticks 
 was sent by the Hopi to the Tewa chief. The fourth invitation was 
 accepted, and the Tewa clans started westward. 
 
 The original home of these clans is said to be Tcewadi, and they 
 claim that they speak the same language as the present people of the 
 pueblos of (i) O-^ke'; (2) Ka'po; (3) Po'kwoide; (4) Posonwu; (5) 
 Nambe; and (6) T^tsogi. Their trail of migration is variously given. 
 The following route is on the authority of Hatco: 
 
 Leaving Tcewadi they went to Jemesi, or Jemez, where they rested, 
 some say, a year. From Jemesi they continued to O'pinp'o, called by 
 the Hopi Pawikpa ("Duck- water"). There they rested a short time, 
 some say, another year, then continued to Kipo, or Honaupabi (Fort 
 Wingate). From there they went on to the present site of Fort 
 Defiance, and after halting there a year continued to Wukopakabi (Cot- 
 tonV ranch) aud to Puiici (Keaiiis canyon). Passing through Pufici, 
 
FEWKES] 
 
 HANO CLANS 
 
 615 
 
 they went on to the East mesa, where they built a pueblo on the high 
 land near Isba, or Coyote spring. The site of their pueblo can still 
 be seen here, and obscure house walls may be traced on the ridge of 
 land to the left of the trail above the spring, near the rocky eminence 
 called Sikyaowatcomo ("Yellow-rock mound").' 
 
 While living here they used a spring called Unba, near the peach 
 trees west of the mound on which the old pueblo stands. This spring 
 is now filled with sand, and its exact position its problematic, but a 
 spring called Isba, on the east side of the old Hano pueblo, to which 
 reference has previously been made, is still used by the Hano people." 
 
 The original Tewa clans were as follows: 
 
 Tewa 
 
 Hopi 
 
 English 
 
 Okuwafi 
 
 Patki 
 
 Rain-cloud 
 
 Sa 
 
 Piba 
 
 Tobacco 
 
 Koloii 
 
 Kae 
 
 Corn 
 
 Tenyiik 
 
 Hekpai 
 
 Pine 
 
 Katcina 
 
 Niifl 
 
 Katcina 
 Tiiwa 
 
 
 Sand 
 
 *Kopeeli 
 
 
 Pink-shell? 
 
 
 *Kai)i)'lo 
 
 Atoko 
 
 Crane 
 
 *Koyanni 
 
 Tcosbuci 
 
 Turquoise 
 
 *Tiifi 
 
 Tawa 
 
 Sun 
 
 *Pe 
 
 Kokop? 
 
 Firewncxi? 
 
 Kii 
 
 Honau 
 
 Bear 
 
 *Tayek 
 
 
 
 
 
 *Tceta 
 
 Kiikiitc 
 
 Bivalve-shell 
 
 ♦The clans whosu niiiiu's are preceded by an asterisk are now extinct. Li-Kcnds current in Hano 
 state that the ilrst kimoilwi, or chief, of the pueblo belonged to the Niifl towa. 
 
 It will be noticed that several of these clan.s are named from the 
 same objects from which certain Walpi clans derive their names. 
 Thus at Hano we have Rain-cloud, Tobacco. Corn, Katcina, Siind, and 
 Bear clans corresponding to the same at Walpi. The present village 
 chief, Anote, belongs to the Sa (Tobacco) clan, and his predecessor, 
 Kepo, was a member of the Kolon clan. It is reported that the first 
 puel)lo chief of the Tewa of Hano who migrated to Tusayan was 
 
 'The shrine of the Sun, used during the Tantai rite, is situated to the east of this rock. In this 
 shrine are placed, during the Soyaluna ceremony, the tawa saka paho (sun-ladder pahos), the omowfi 
 .vaka paho (raincloud-ladder-pahos), and several forms of nakwakwocis, or feathered strings. 
 
 'This spring is owned by the Hano elans, and much of the water which they use is taken from it. 
 The cleaning out of springs when, as often happens, they are filled with drift sand is one of the few 
 instances of comnuinal pueblo work performed by the Hopi. As this time arrives notice is given 
 by the town crier, by direction of the chief (kimonwi), and all the men of the pueblo aid in the 
 work. Wlun Tawapa sjiring was cleaned out in the autumn of lsa.s the male adults of Walpi 
 worked tliere for three days, and the ^vomen cooked food near by, so that at the close of each day's 
 work there was a great fi-ast. While the work was going on a circle of the old men smoked native 
 reremonial toliacc<» in ancient pipes. 
 
616 TUSAYAN MIGRATION TRADITIONS [eth.ann.19 
 
 Mapibi of the Nan (Sand) clan, and Potan of the Ke (Bear) clan is said 
 to have succeeded Mapibi. There are no Tewa women belonging to 
 the Hano clans living in Walpi, the pueblos of the Middle mesa, or 
 Oraibi. 
 
 The legends of their conflicts with the Ute, who were making hos- 
 tile inroads upon the Hopi, have several variants, but all agree in 
 stating that the Tewa fought with and defeated the Ute, and that the 
 last stand of these nomads was made on the sand hill east of the mesa. 
 Into that place the Ute had driven all the sheep which they had 
 captured and made a rampart of their carcasses. This place now has the 
 name Cikwitu''kwi ("Meat mound") from that occurrence. Here the 
 Ute were defeated and all but a few (two or four) were killed. There is 
 an enumeration of the number above the wagon trail to Hano a short 
 distance below the gap (Wala). The men who were saved were 
 released and sent back to join their kindred with the word that the 
 Tewa bears had come to Tusayan to defend it. Since this event the 
 inroads of the Ute have ceased. 
 
 As a reward for their aid in driving back the Ute, the Tewa were 
 given for their farms all the land north of a line drawn through Wala, 
 the gap, across the valleys on each side of the East mesa, at right 
 angles to the mesa; there their farms and homes in the foothills near 
 Isba are now situated. The land holdings of the Hopi clans are south 
 of this line, and the new houses which they have built in the foothills 
 are on the same side. 
 
 Almost all the people of Hano speak Hopi as well as Tewa, but 
 even the Hopi men married to Hano women do not understand the 
 language of the pueblo in which they live. 
 
 The people of Hano are among the most industrious of the inhabit- 
 ants of the East mesa. Although they number only about 160, they 
 have (in 1899) more children in the school at Keams canyon than all 
 the other six pueblos, which number approximately 1,800 inhabitants. 
 
FEWKES] 
 
 HANO CLANS 
 
 617 
 
 Censtts of Hano Clans 
 
 Sa or Tobacco dan 
 
 Men and boys 
 
 Women and girls 
 
 Anote 
 
 Okafi 
 
 Asena 
 
 Heli 
 
 Ipwantiwa 
 
 Kotu 
 
 Howila 
 
 Kwan 
 
 Mota 
 
 Nuci 
 
 Yauma 
 
 Tcebopi 
 
 Tuwabema 
 
 Falakae 
 
 Kaptiwa 
 
 
 Anote (?■ 
 
 Okan? 
 
 HeU$ 
 
 Kotu? 
 
 Motacf PalakaeJ Kaptiwacf Asenajf Ipwantiwad' KwSfl? 
 
 Howilacf Yaumacf Nuci? 
 
 Tcepobi 9 
 
 Tuwabema d* 
 
 Kolon or Corn dan 
 
 Men and boys 
 
 Women and girls 
 
 Polaka 
 
 Kotcaka 
 
 Patuntupi 
 
 Nampio 
 
 Kano 
 
 Kvventcowvl 
 
 Toto 
 
 Akontcauwil 
 
 Peke 
 
 Talikwia 
 
 Kelo 
 
 Awatcauwi'l 
 
 Komaletiwa 
 
 Heele 
 
 Kalaokuil 
 
 Aiitce 
 
 Tacena 
 
 Kumpipi 
 
 Oba 
 
 Pel6 
 
 Agaiyo 
 
 Kontee 
 
 Tcide 
 
 Tcaiwu 
 
 
 Kweckatcanwii 
 
 19 ETH, PT 2 — 01- 
 
618 
 
 TUSAYAN MIGRATION TEADITIOifS 
 
 Kotcakaf 
 
 [ETH. ANN. 19 
 
 Patuntupicf 
 
 Polakad' 
 
 Kanocf 
 
 Nampio ? 
 
 KwentcowCl 9 Kalaokufld' Komaletiwacf AkontoauwCl J 
 
 Talikwia$ 
 
 Totocf Peked' KeloJ Heele? 
 
 Awatoauwd 9 
 
 -Agaiyocf 
 
 Tcided Obatf 
 
 Taoenatf 
 
 Afitce$ 
 
 Tcaiwfl 9 Kweckatcanwfl 9 
 
 Kontce9 Pel6 9 
 
 Ke or Bear clan 
 
 Kumpipi 9 
 
 Men and boys 
 
 Women and girls 
 
 Hatco 
 
 Kauii 
 
 Mepi 
 
 Pobi 
 
 Yoyebelli 
 
 tJ'bi 
 
 Palankwaamti 
 
 Taletcan 
 
 Yane 
 
 Tcetcan 
 
 Tegi 
 
 Tcepella 
 
 Cakwatotci 
 
 
 Tcakwaina 
 
 
 r 
 
 Tcakwalnacf Kauu 9 
 
 Hatco d* 
 
 Tcetcafl 9 
 
 ibi9 
 
 Pobi 9 
 
 U'bl9 Cakwatotold' Meplcf Taletoaft9 Tcepella 9 Yoyebelllcf PalaflkwaamOd' 
 
FEWKES] 
 
 HANO CLANS 
 Teniik or Pine clan 
 
 619 
 
 Men and boys 
 
 Women and girls 
 
 Nato 
 
 Kala 
 
 Tae 
 
 Katcinamana 
 
 Lelo 
 
 Naici 
 
 Pollalla 
 
 Selapi 
 
 Yodot 
 
 Kele 
 
 Pobitca 
 
 Akantci 
 
 Pobinella 
 
 Tabomana 
 
 Tope 
 
 Koitewaiasi 
 
 Altci 
 
 Potci 
 
 Yeba 
 
 Urpobi 
 
 Kn'ta 
 
 Peta 
 
 Paoba 
 
 Ee 
 
 
 Tolo 
 
 
 Hokona 
 
 
 Sapele 
 
 Ke e ? Tabomana $ Urpobi J Peta ? 
 
 Akantci $ l__^ 
 
 Koitswaiasi? PaobaJ Altcicf Topecf Ee? 
 
 Yebacf 
 
 r 
 
 Lelocf Pobitoacf 
 
 Kala$ 
 
 Natoj 
 
 Hokona 9 
 
 PoblnellacT 
 
 Yodot cf 
 
 Katcinamana 9 Naici 9 PoliallaJ 
 
 Selapi 9 
 
 Tolo 9 
 
 Ku'tarf 
 
 Sapele 9 
 
620 
 
 TUSAYAN MIGRATION TBADITIONS 
 
 NaM or Sand dan 
 
 [ETH. ANN. 19 
 
 Men and boys 
 
 Women and girls 
 
 Poncauwi 
 
 Pocilopobi 
 
 Pocine 
 
 Talabensi 
 
 Talaiumtiwa 
 
 Kae 
 
 Galakwai 
 
 Avatca 
 
 Kainali 
 
 Aupobi 
 
 Ku'wanhiptiwa 
 
 HermiumSi 
 
 Tetokya 
 
 Koatci 
 
 Sia 
 
 
 Poncauwicf 
 
 Pocilopobi <f 
 
 Pooinet? Sia J Talaiumtiwa (? Koatci? Talabensi? Avatca? Kae? 
 
 Ku^wanhiptiwacf 
 
 TetokyaJ 
 
 Hermiumsi ? 
 
 Kainali tf 
 Katdna clan 
 
 Aupobi 9 
 
 Galakwai cf 
 
 Men and boys 
 
 Women and gnlrls 
 
 Kwebehoya 
 
 Nokontce 
 
 Taci 
 
 O'kotce 
 
 Oyi 
 
 Kwefika 
 
 Avaiyo 
 
 Potcauwii 
 
 Wehe 
 
 Pen 
 
 Sibentima 
 
 Pen 
 
 Tawihonima 
 
 SawiyA 
 
 Tcuayauma 
 
 Nuva 
 
 Koloa 
 
 Tcao 
 
 Mali 
 
 Awe 
 
 O'kun 
 
 Kalatcan 
 
 Pintcena 
 
 Pobitcan 
 
 Kawaio 
 
 Po'tza 
 
 Ktfyapi 
 
 Yowailo 
 
 Su'tapki 
 
 Tcanwi 
 
 Kotcamu 
 
 Keselo 
 
 
 Paupobi 
 
PEWKE8] 
 
 HANO CLANS 
 
 621 
 
 Wehed' 
 
 Sibentimac? 
 Nokofltce 9 
 
 Tawihonimac^ 
 
 Kwebehoyacf 
 
 TacicT 
 
 Po'tza9 Pobitcan$ KalatcanJ 
 
 Kawaiocf 
 
 Kuiyapi^if O'kunJ 
 
 PlntcenaJ 
 
 O'kotce ? 
 
 Oyit? 
 
 Niiva$ AvaiyocT Pen 9 
 
 Kwefika 9 
 
 Fotcaiiwd 9 
 
 Kolbacf MallcT Tcao9 SutapkiJ Awe 9 Tcuayaumac? Pen 9 Kotcamui^ Sawiyft9 
 
 Yowallo 9 
 Tcanwl 9 
 
 Keselo 9 Paupobl 9 
 
 Ohiwan or Clotiil rldii 
 
 Men and boys 
 
 Women and girls 
 
 Kalakwai 
 
 Yowaafi 
 
 Kalai 
 
 Sikyumka 
 
 Tciia 
 
 Saiya 
 
 Wiwela' 
 
 K wen tee 
 
 Yafie 
 
 Talitce 
 
 Kelau 
 
 Pobit«aw<l 
 
 Solo 
 
 Asou 
 
 Pabe 
 
 Tawamana 
 
 Koktcina 
 
 Yekwi 
 
 Tceikwai 
 
 Tee 
 
 Poyi 
 
 Suhubmana 
 
 Tukpa" 
 
 Keko* 
 
 Yati 
 
 
 Moto>' 
 
 
 Peti 
 
 
 Pemelle 
 
 
 Suflitiwa 
 
 
 Tazu» 
 
 
 Polikwabi' 
 
 
 < Uvea at Shufiopovi. 
 
 2 Lives at Walpi. 
 
 ' Lives at Slchumovi. 
 
622 
 
 TUSAYAN MIGRATION TEADITIONS 
 
 Imra. Ann, 19 
 
 Kalakwaicf Petid' 
 
 Tceikwald' Talitce? 
 
 Pobitcawtl 9 
 Pabe(? 
 
 Pemelled" Kalaid' 
 
 Kwefltce ? 
 
 Tcflatf 
 
 Sikyumka? 
 
 Wiwelatf 
 
 r 
 
 Yowaafi? 
 
 Keko? TeS 
 
 Asou? 
 
 TazTid* Polikwabid* Sufiitiwacf 
 
 Tawamana? 
 
 Suhubmana^ 
 
 Solod' 
 
 Yanecf 
 
 Totals of Hano elans 
 
 Sa towa 15 
 
 Kolon towa 25 
 
 Ke towa 14 
 
 Teniik towa 26 
 
 Nan towa 15 
 
 Katcina towa 32 
 
 Okuwan towa 31 
 
 Doubtful 1 
 
 Total 159 
 
 RELIGIOUS SOCIETIES AT WALPI 
 
 The personnel of the Walpi religious societies, so far as known, is 
 given in the accompanying lists, which may be regarded as fairly com- 
 plete for the male but only approximate for the female member- 
 ship. As a rule, the women members of a society may be said to be 
 the members of the clan which introduced it, and some others. It 
 
FEWKE8] KELIGIOUS SOCIETIES OF WALPI 623 
 
 i.s not necessary to mention the names of the participants in the katcina 
 dances, as the organization may be said to include all the men and the 
 older boys of the pueblo. So also the names of those who participate 
 in the Soyaluna, or Winter-solstice gathering, are not given, for. from 
 the nature of the festival, it includes all the families in the village. 
 The following list includes the main religious societies in Walpi:' 
 
 From Tokonabi 
 
 Tciibwimpkia Ala clans. 
 
 Tciiwimpkia Tciia clans. 
 
 From Palaikwahi and the Little Colorado pueblos 
 
 KwakwantCi Patki clans. 
 
 Lalakontfl Patki clans. 
 
 AaltCi Patun clans. 
 
 Wiiwiitcimtli Patufi clans. 
 
 Tataukyamft Piba clans. 
 
 Mamzraut(!i Patufi clans. 
 
 Cakwalefiya Lefiya clans. 
 
 Macilefiya Lenya clans. 
 
 From (III Eastern jiuelilo, Kwnvanonipi {ilerhvcl from /nnif) 
 Kalektaka Pakab clan. 
 
 The Katcina society, which includes all males, practices the katcina 
 cultus, and while each performance has its own derivation, all came 
 from eastern pueblos. In order to show whence it came to Walpi 
 each masked personage should be mentioned in order." 
 
 Katcina altars of Powamft and Niman. .Katcina duns Kicuba. 
 
 E<)t( ltd Koki ip clans Jemez. 
 
 Sio Huniis (Zuni) and Humis Jeniez clans? Jemez. 
 
 Calako (Sio or Zufii) Honani clans Zufii. 
 
 Tcakwaina (Natacka) Asa clans Zufli. 
 
 Sio Zufii. 
 
 Tacab Navaho. 
 
 Malo Zufii. 
 
 Pawik Zufii. 
 
 Afia Zufii. 
 
 Soyohim Several eastern pueblos. 
 
 Kawaika Keres pueblo?. 
 
 Kohonino , Havasupai Indians. 
 
 Hahalwiigti Katcina Kicuba. 
 
 Soycjkmana Honani Keres pueblo. 
 
 Tufiwup Honani. 
 
 Hehea Asa Zufii. 
 
 'This list does not Include such societies as the "doctors" — the Poowimpkias or Yayawimpkias— 
 who are called in to cure disease, and some others. 
 ' The derivation of many other katcinas will be given in a later article. 
 
624 TUSATAN MIGBATION TRADITIONS [eth.ann.19 
 
 Religious Societies fkom Tokonabi 
 
 The Walpi clans which came from Tokonabi were, as has been 
 shown, the Horn-Snake, and the present survivors of these components 
 are represented by two societies of priests called Tciia-wimpkias and 
 Tcub-wimpkias, that is, Snake priests and Antelope priests. 
 
 These societies are regarded as the oldest in Walpi, and the cere- 
 monies which they perform are survivals, possibly with some modifi- 
 cations, of a worship practiced in the former home of the Snake and 
 Horn clans at Tokonabi. The nature of the rites at Walpi in early 
 times may be judged from that of their modern survivals, namely, the 
 Snake dance in August of odd years, and certain ceremonials in January 
 of the same years. 
 
 snake-antelope societies 
 
 When Walpi was founded it contained, as has been shown, clans 
 belonging to the Snake-Horn and the Bear groups, and probably all 
 males older than 3'oung boys participated in their great ceremony, 
 the Snake dance. Since that early time the advent of other families 
 has considerably changed the social connections of the personnel of 
 the societies, and their membership has outgrown clan limitation. 
 The expanded societies called Snake and Antelope are now limited to 
 no clan, but include members of all. The chief, however, and the 
 majority of the members still come from the Snake clan, and include 
 all its men. The extent to which the transformation of the early 
 Snake-family worship has gone, in becoming a composite worship 
 practiced by a dual society with a membership from all existing 
 clans, may be seen by an enumeration of the present Snake and Ante- 
 lope priests. 
 
 The existence of these two sacerdotal fraternities supports the tradi- 
 tionary declaration that the original people who settled on the site of 
 Walpi included two groups of clans, the Horn and the Snake. There 
 is also evidence in their rites that a Bear and a Puma clan were like- 
 wise represented in this early settlement, for in some of the secret 
 ceremonies of the Snake dance we find both the bear and the puma 
 personated. 
 
 The nature of the ceremonial calendar of the Snake-Horn people 
 when these clans came to the East mesa and settled on the terrace under 
 Walpi may never be known. Many rites have been dropped in the 
 course of time, or have become so merged into others that their identity 
 is difficult, perhaps impossible, to discover; but there are two ceremo- 
 nies of the most ancient Snake-clan rites of Walpi which survive to 
 
RELIGIOUS SOCIETIES OF WALPI 
 
 625 
 
 our day. Since the Snake dance was first celebrated in the ancient 
 pueblo it has been somewhat modified by contact with the rituals of 
 other clans, but even now it retains certain characteristics of a rude 
 animal worship or zoOtotemism. With modification has come a change 
 in its purpose, so that at present it is a prayer for rain and for 
 the growth of corn — a secondary development due mainly to an arid 
 environment. 
 
 Membership of the Antelope Societal 
 
 Individual 
 
 Clan 
 
 Wiki Tciia 
 
 Wikyatiwa Tciia 
 
 Hofiyi Tciia 
 
 Tcazra Patki 
 
 Kwaa i Patki 
 
 Tcoshoniwti Patki 
 
 Individual 
 
 Katci '• Kokop 
 
 Sami , Leiiya 
 
 Kakapti i Tuwa 
 
 Wewe ' (?) 
 
 Pontima Ala 
 
 Meinhi'rahip of the Siialr Snr'iflij 
 
 Individual 
 
 Clan 
 
 Individual Clun ] 
 
 Kopeli 
 
 Tciia 
 
 Tcua 
 
 Tciia 
 
 Tciia 
 
 Tciia 
 
 Tciia 
 
 Tciia 
 
 Patki 
 
 Patki 
 
 Patki 
 
 Patki 
 
 Patki 
 
 Patki 
 
 Patki 
 
 Asa 
 
 Asa 
 
 Asa 
 
 Asa 
 
 Asa 
 
 Kiazru ' Aaa 
 
 Sikyahoniwa 
 
 Moumi 
 
 Puryato(?) 
 
 Cikuli 
 
 Asa 
 Buli 
 
 Nuvawinu 
 
 Sanna ... 
 
 Ami 
 
 Yoyowaia 
 
 Hani 
 
 Bull 
 Honani 
 
 HonauwA 
 
 Koyowaiamii 
 
 Supela ... J 
 
 Piba 
 
 Sikyaweamil 
 
 Kaiiu . . 
 
 Piba 
 
 Pakal) 
 
 Pakal) 
 
 Tabo 
 
 Tabo 
 
 Katcina 
 
 Lefiya 
 
 Ala 
 
 Kokop 
 
 Tiiwa 
 
 Kolon 
 
 Kwatcakwa 
 
 MakiwCl 
 
 Piba 
 
 Siskyamii 
 
 Pocto 
 
 
 Citaimu 
 
 Lomaiumtiwa 
 
 Tu'kwi 
 
 Nacita . . 
 
 Tcazra 
 
 Tcono 
 
 Talahoya 
 
 Nakava 
 
 Lomanapoca 
 
 Sikyatila 
 
 Sikyabotima 
 
 Patuntupi 
 
 Kano 
 
 Niivati 
 
 Kolon 
 
 Mae 
 
 Wiwela 
 
 
 
 \ 
 
626 TUSAYAN MIGEATION TKADITI0N8 [eth.ann.19 
 
 Religious Societies from Palatkwabi 
 
 The migration of clans from the south to Tusayan began very early 
 in the history of the Hopi, and we are fortunately able to speak defi- 
 nitely of the movements from this direction in the seventeenth century. 
 These were in part brought about by the inroads of a nomadic people, 
 the Apache, who at the close of the sixteenth century began to raid 
 the sedentary people of southern and central Arizona. Their attacks 
 were at first weak, bat gathered strength during the following cen- 
 tury, until at the close of the year 1700 the entire central part of 
 Arizona had passed under Apache control. The villages along the 
 Little Colorado held out until about the close of the century, but 
 their inhabitants were ultimately forced north to join the Hopi. 
 
 These fugitives took refuge among the Hopi in groups of clans at 
 intervals as one after another of the southern pueblos was abandoned. 
 The earliest group seems to have been the Patun, after which fol- 
 lowed the Patki, the Piba, and others. There may have been others 
 earlier than the Patun people, and possibly the Lenya was one of 
 these, but the Patun clans founded some of the oldest pueblos in the 
 Hopi country, as Mishongnovi and Tcukubi. 
 
 As Mishongnovi is mentioned in the list of Hopi towns at the end 
 of the sixteenth century, we may assume that the advent of the Patun 
 clans was prior to that date; and the fact that there were both Patun 
 and Piba (Tobacco) clans in Awatobi shows that they came before 
 the advent of the Patki people, which must have occurred shortly after 
 Awatobi was destroyed, for no one maintains that the Patki lived at 
 that town. They had a pueblo of their own, called Pakatcomo, 4 miles 
 from "Walpi, in which lived Patki and Tuwa or Kiikute clans. 
 
 ALA-LENYA SOCIETIES 
 
 The Ala-Lenya clans brought a new cult to Walpi, which survives 
 in the Flute (Lenya) observance celebrated during alternate sum- 
 mers. In some of the Hopi pueblos there are two sections of the Flute 
 priesthood, called the Blue Flute and the Drab Flute, but at Walpi 
 the latter is extinct and the ceremonies of the two are consolidated. 
 
 The existence of two divisions of Flute priests, and the fact that the 
 Ala-Lenya group of clans is composed of two main divisions, would 
 seem to show that the dual sacerdotal condition reflected the sociological 
 status; that one society sprang from the Ala, the other from the Lenya 
 components. In the present celebration of the Flute there are flute 
 elements in both societies where they exist in dual sections. 
 
FEWKES] 
 
 EELiaiOUS SOCIETIES OF WALPI 
 
 Membership of the Flute Society''- 
 
 627 
 
 Individual 
 
 Clan 
 
 Individual ' Clan 
 
 Tui-noa 
 
 Wupa 
 
 Lenya 
 
 Lenya 
 
 Tciia 
 
 Tciia 
 
 Tciia 
 
 Patki 
 
 Kwatcakwa Patki 
 
 Ametola Apa 
 
 Tcuavema (?) Asa 
 
 Hani Piba 
 
 Winuta Pakab 
 
 Sikyabotima 
 
 Monmi 
 
 Hofiyi 
 
 Kopeli 
 
 Supela 
 
 
 1 There are other members of this society not here mentioned. 
 PATUN-PIBA-PATKI SOCIETIES 
 
 The Patufi (Squash) clan probably introduced into the Hopi pueblos 
 the Aaltu, Wiiwiitcimtu, and Mamzrautu (a woman's priesthood) 
 societies; the Piba (Tobacco) brought the Tataukyamu; and the Patki 
 (Rain-cloud) brought the Kwakwautu and Lalakontu. As these chins 
 came from the south, there are many resemblances in the rituals of 
 their priesthoods. The names of the members of these priesthoods 
 are given in the following lists: 
 
 
 Membership of the Anitfi Soriitij 
 
 
 Individual 
 
 Clan 
 
 Individual 
 
 Clnn 
 
 
 Pakab 
 
 Asa 
 
 Asa 
 
 Asa 
 
 Asa 
 
 Asa 
 
 Asa 
 
 Honani 
 
 Honani 
 
 Honani 
 
 Honani 
 
 Buli 
 
 Tiiwa 
 
 Tiiwa 
 
 Tiiwa 
 
 Tuwa 
 
 Tiiwa 
 
 Tiiwa 
 
 Honau 
 
 Ke 
 
 Tcazra 
 
 Patki 
 
 Mu''na 
 
 Pocto 
 
 Patki 
 
 Patki 
 
 Patki 
 
 Okuwafi 
 
 Tabo 
 
 Tabo 
 
 Tabo 
 
 Tabo 
 
 Lenya 
 
 Katcina 
 
 Katcina 
 
 Okuwafi. 
 
 Kokop 
 
 Kokop 
 
 Ala 
 
 Ala 
 
 Tciia 
 
 Tciia 
 
 Piba 
 
 Talahoya 
 
 Kwatcakwa 
 
 Tcoshoniwil 
 
 Wiwela 
 
 Hauta 
 
 Sikyatila ' 
 
 
 Talasi 
 
 Kiazru 
 
 Honauwii 
 
 Lelentci -. 
 
 Simotci 
 
 Yoyowaia 
 
 Yakwa 
 
 Letcomo 
 
 Havi 
 
 A pa 
 
 Kiikii 
 
 Tcotcki 
 
 Tawihonima 
 
 Yane 
 
 
 Takala 
 
 Koitswimi 
 
 Tciia 
 
 Mateo ^ 
 
 
 Pontima 
 
 
 Pema 
 
 TalanainiwCi 
 
 Kotka 
 
 Honyi 
 
 Lomavoya 
 
 Wisti 
 
 
 
 
 ' Lives in Zufii. 
 
628 
 
 TUSAYAN MIGKATION TRADITIONS 
 
 Membership of the Wuwutcimtii. Society 
 
 [ETH. ANN. 19 
 
 Individual 
 
 Clan 
 
 Individual 
 
 Clan 
 
 Sunoitiwa 
 
 Asa 
 
 Asa 
 
 Asa 
 
 Asa 
 
 Asa 
 
 Asa 
 
 Asa 
 
 Tciia 
 
 Tciia 
 
 Tciia 
 
 Tciia 
 
 Tciia 
 
 Tabo 
 
 Tabo 
 
 Bull 
 
 Teniik 
 
 Sikyahonauwu 
 
 Pavatiya 
 
 Tiiwa 
 
 Tuwa 
 
 Tiiwa 
 
 Pakab 
 
 Tawa 
 
 Piba 
 
 Okuwan 
 
 Okuwan 
 
 Patki 
 
 Kokop 
 
 Kokop 
 
 Kokop 
 
 Katcina 
 
 Katcina 
 
 Ala 
 
 Ala 
 
 Tuwakiikii 
 
 Sikyabotima 
 
 Potca 
 
 Hayo 
 
 Sikyapiki' 
 
 Homovi 
 
 
 Hola 
 
 Tciia 
 
 
 Tukpa 
 
 
 Makiwii 
 
 Sikyahoniwa 
 
 Sanna 
 
 
 Katci '. 
 
 Nuvaiwinti 
 
 Maho 
 
 Naka 
 
 Tiiktci 
 
 Talawinii 
 
 Seziita 
 
 Sikyabentima 
 
 Honyamtiwa 
 
 Lelo 
 
 1 Lives in Shumopovi. 
 Membership of the TatauJcyamHi Society 
 
 . 
 
 Individual 
 
 Clan 
 
 Individual 
 
 Clan 
 
 Hani 
 
 Piba 
 
 Piba 
 
 Piba 
 
 Piba 
 
 Piba 
 
 Piba 
 
 Bull 
 
 Honani 
 
 Honani 
 
 Honani 
 
 Ala 
 
 Ala 
 
 Ala 
 
 Ala 
 
 Kokop 
 
 Kokop 
 
 Kokop 
 
 Lenya 
 
 Tu'noa 
 
 Leiiya 
 
 Lenya 
 
 Lefiya 
 
 Patki 
 
 Patki 
 
 Patki 
 
 Teniik 
 
 Tciia 
 
 Tcua 
 
 Pakab 
 
 Pakab 
 
 Katcina 
 
 Katcina 
 
 Kiikiitc 
 
 Asa 
 
 Asa 
 
 Tiiwa 
 
 Namoki 
 
 Sami . 
 
 Siskyamli 
 
 Nuatiwa 
 
 Pakabi 
 
 Supela 
 
 Masahofiiwti 
 
 Lapu 
 
 Kwazra 
 
 Nanaha' 
 
 Ami 
 
 Nato 
 
 Hozro 
 
 Wiki 
 
 Monwli 
 
 
 Hozro. 
 
 Nae 
 
 Piba 
 
 Sokoni 
 
 Suhimu 
 
 Taci 
 
 Makto 
 
 SibftTitiTnfl 
 
 Tcono' 
 
 Siitki 
 
 Maho - 
 
 
 Leso 
 
 Tu'kia 
 
 Sami 
 
 Tcaka 
 
 Wikpala 
 
 
 
 1 Lives in Zuai. 
 
FEWKES] 
 
 RELIGIOUS SOCIETIES OF WALPI 
 
 Membership of the Kwakwanlij, Society 
 
 629 
 
 Individual 
 
 Clan 
 
 Individtifll 
 
 Clan 
 
 
 Patki 
 
 Patki 
 
 Patki 
 
 Patki 
 
 Patki 
 
 Patki 
 
 Patki 
 
 Okuwail 
 
 Okuwan 
 
 Okuwaii 
 
 Okuwafi 
 
 Tabo 
 
 Tuwa 
 
 Kukiitc 
 
 Ala 
 
 Leflya 
 
 Leflya 
 
 Mota 
 
 Sa 
 
 Tciia 
 
 Tciia 
 
 (?) 
 Katcina 
 Honani 
 Buli 
 Buli 
 Asa 
 Asa 
 A.ua 
 Tawa 
 Piba 
 Piba 
 Piba 
 Kolon 
 
 Kwaa 
 
 NuvaiwinU 
 
 Klea 
 
 Wikyatiwa 
 
 Paca 
 
 TfiTiiint/ii 
 
 Sakwistiwa 
 
 Avaiyo . . . 
 
 Citaiml!! 
 
 Totci 
 
 Sufii 
 
 Cikuli 
 
 Veti 
 
 Nanakoci 
 
 Poyi 
 
 Aflwuci 
 
 K1S6 
 
 
 Kelan 
 
 Turkwinamti 
 
 Pitkone 
 
 Namifiliu 
 
 Takala 
 
 Namoki 
 
 Tubeiiiina 
 
 Tcali 
 
 Putci 
 
 Letaiyo 
 
 Tu'kwi 
 
 Kano .. . 
 
 Nitioma 
 
 
 
 i 
 
 The women's society which was introduced by the Patki people is 
 called Lalakofitfi, and its ceremony at Walpi in 1891 was participated 
 in by the following persons: 
 
 Membership of the LalakofUH Society 
 
 Women I | Clan 
 
 Men 
 
 Clan 1 
 
 TCoitflvnmai 
 
 Patki 
 Patki 
 Patki 
 Patki 
 
 Piitci 
 
 Ala 
 Asa 
 Patki 
 Patki 
 
 
 
 
 Kwatcakwa 
 
 Ku'yA 
 
 Supela 
 
 
 
 
 The author has not learned the names of all the members of the 
 Mamzrautu society, but those of the more important participants in 
 its 1892 performance are as follows: 
 
 1 The list is incomplete, but it includes the chief priestesses. 
 
630 
 
 TUSAYAN MIGBATIOW TKADITI0N8 
 
 [ETH. ANN. 19 
 
 Membership of the Mamzrautix Society 
 
 Women 
 
 Clan 
 
 Men 
 
 Clan 
 
 Saliko 
 
 1 wl 
 
 
 Asa 
 Asa 
 
 Sakabpnka 
 
 Anietola 
 
 Naciumsi , ■ 
 
 Supela - 
 
 Kwatcakwa 
 
 Xuvawinu 
 
 Wiki 
 
 Hqfiyi.- 
 
 Patki 
 
 25 other women 
 
 Patki 
 Tciia 
 Tcua 
 Tciia 
 
 The Kalektaica Societt 
 
 The society of warriors called the Kalektaka was introduced by the 
 Pakab clans, and their ceremony, the Momtcita, bears a very close 
 likeness to that of the Priesthood of the Bow at Zuni. From these 
 resemblances this society is regarded as of New Mexican origin, but 
 among the Hopi it is simply the celebration of the Pakab clans and 
 does not dominate the rites of any society previously mentioned. It 
 is one of many cults, and, like others, was introduced by certain 
 definite clans and has not obtained a Jiold upon others. In this its 
 relationship differs from that of the Societj' of the Bow in the Zufli 
 ritual. 
 
 KATCINA CULTS FROM NEW MEXICAN PUEBLOS 
 
 We come now to discuss a cult at Walpi which in many ways is 
 unique, and so markedly different is it that we have no difficulty in 
 distinguishing it from the cults already mentioned. The one feature 
 which separates it from the others is the existence of masked person- 
 ations — men wearing helmets or masks to personate supernatural 
 beings. In its origin it is unlike any other, for it was not brought to 
 Walpi by any one group of clans, but by several, the arrivals of which 
 were separated by considerable periods of time, even generations. The 
 katcina cult is therefore not homogeneous, for not only did different 
 clans contribute to it, but these clans came from pueblos geographi- 
 cally remote from one another. There is no one Katcina society limited 
 to one group of clans, but all men and boys may and do enter into the 
 performance of katcina dances. In this heterogeneous collection of 
 allied cults we find some introduced by the Honani, some by the Asa, 
 some purchased or borrowed from neighboring tribes. Some of the 
 katcina dances are worn down to a single public masked dance from 
 which all secret rites have disappeared. Two at least, the Powamu 
 and the Niman, are of nine days' duration. 
 
FEWKEsl KATCINA CULTS 631 
 
 To look for the origin of the katcinas as a whole in any one family 
 or clan would be fruitless. We must seek the independent origin of 
 each. But there is one source to which we can turn for the two great 
 katcina celebrations — the Powamu and Niman — and that is the Kat- 
 cina (Anwuci, Crow) clans. 
 
 HappUy, however, we can find that the general direction whence all 
 the important katcinas came was the east — the New Mexican pueblos — 
 where the same ceremonies still survive in modified form. 
 
 TCUKUWIMPKITAS 
 
 An order of priests called the Tatcuktu, or Mudheads — men wear- 
 ing cloth masks with large knobs on their tops and sides — was brought 
 to Tusayan from the New Mexican pueblos. They do not belong to 
 the ancient Hopi ritual, but came with those clans who brought the 
 katcinas, with whom they appear in modern ceremonies. This order 
 is very ancient in the pueblos from which it came, as are likewise the 
 katcinas, but they do not belong to the cults of the clans from 
 Tokonabi or Palatkwabi. 
 
 SUMAIKOLIS 
 
 The Sumaikoli priests and cult are closely connected with the katci- 
 nas, and are supposed to have been introduced into Tusayan from New 
 Mexico. 
 
 THE EAST MESA RITUALS 
 
 Walpi is the only pueblo on the East mesa where a true Hopi ritual 
 is celebrated, but it has become more profoundly afl'ected by intrusive 
 clans of other stocks than that of any other Hopi pueblo. This modi- 
 fication, due to the vicinity of Sichumovi and Hano, is particularlj' 
 marked in the great katcina obser\ance called Powamu, which differs 
 greatly from the Oraibi performance of that name. The clans which 
 have been of greatest importance in bringing about this modification 
 are the Asa' and the Hano clans, none of which exist at Oraibi. 
 
 The WalpI Ritual 
 
 January Pa (Winter Snake or Flute). 
 
 Mucaiasti. 
 
 Winter Tawa-paholawii. 
 
 February PowamCi. 
 
 AVinter Lakone-paholawil. 
 
 - March I'nkwanti or Paliiliikonti. 
 
 Sumaikoli. 
 
 Winter Marau-paholawu. 
 
 'The author ascribes the introduction of the Natacka at the Powamfi ceremony of Walpi tn the 
 Tcaliwaina or Asa clan. 
 
632 TUSAYAN MIGRATION TRADITIONS [eth.ann.19 
 
 April-June Abbreviated Katcina observances. 
 
 Niman-katcina. 
 
 July Tawa-paholawu. 
 
 August Snake or Flute dance in alternate years. 
 
 September Lalakonti. 
 
 October Mamzrauti. 
 
 November Wiiwiitcimti or Naacnaiya. 
 
 December Soyaluna. 
 
 Momtcita. 
 
 This ritual is practically that of the four other Hopi pueblos, in 
 which it is repeated with some variation in details.' 
 
 The Sichumori Ritual 
 
 January Pamu''ti. 
 
 "Zuiii Return Katcina. 
 February Powamti. 
 
 Katcina visitors to Walpi kivas.' 
 
 March Paliiliikonti. 
 
 April- June Abbreviated Katcina observances. 
 
 jTily Sic Calako (occasionally) . 
 
 September Bulintikibi (occasionally) . 
 
 October Owakiilti (occasionally). 
 
 December. Soyalufia (contributes to Walpi celebration) . 
 
 As Tewa (Asa and Honani) clans predonainate in Sichumovi, katcinas 
 largely predominate in this pueblo. The Bulintikibi is intrusive, 
 unlike Hopi ceremonies, and almost identical with one of those still 
 celebrated in the eastern pueblos from which the Asa came. The Sio 
 Calako is an incorporated Zuni observance greatly abbreviated. From 
 a ceremonial point of view the Sichumovi ritual is closely related to 
 that of eastern pueblos, and just those elements which it shares with 
 the Hopi ritual are the elements which have been introduced into 
 Walpi by clans from the same region of the .pueblo area from which 
 the Sichumovi settlers came. 
 
 The Hano Ritual 
 
 January Abbreviated Katcina observances. ^ 
 
 February Powamti katcina visitors to Walpi kivas. * 
 
 March Paluliikonti. 
 
 April-June Abbreviated Katcina observances. 
 
 July Tawa-paholawft (sun prayer-stick making). 
 
 August Sumaikoli. 
 
 September-October Howina (occasionally) . 
 
 December Tantai (winter solstice rites). 
 
 Warrior celebration. 
 
 1 For bibliography of ceremonies see American Anthropologist, vol. xi, 1898. 
 
 2 In 1892, Hahaiwiigtl, Natackas, Kawaika (Keresan) katcinas. 
 3 In 1892, T«cab, Humis, etc., personations. 
 
 4In 1892, Tatcuktd (Mud-heads), Natackas, Hahaiwtlgti, Tcakwaina katcinas with squash blossoms 
 in their hair. 
 
PEWKEs] CONCLUSIONS 633 
 
 In this ritual of Hano, which is a fragmentary survival of that at 
 Tcewadi, the Rio Grande home of the Hano clans, the Tawa-paholawu, 
 Sumaikoli, and Tantai are in a way characteristic and are essentially 
 different from those of a Hopi pueblo. The Hano celebrations in the 
 January and February moons take the form of personations of katci- 
 nas, who visit the Walpi and Sichumovi kivas as well as their own. 
 No katcina altar has yet been seen in this village, and there is no 
 presentation of the Powamu, Niman-katcina, Snake or Flute, Lalak- 
 oiiti, Mamzrauti, Wiiwiitcimti, or Momtcita in this Tewa pueblo. To 
 the great katcina celebrations of Powamu the Hano send katcina per- 
 sonators, and there are certain simple rites connected with the Powamu 
 in some of their houses and kivas, as that of Ahole elsewhere* described, 
 but these are fragmentary. Both Hano and Sichumovi contribute 
 katcina personators, who visit the Walpi kivas, and this renders the 
 Powamu in that village different^ from that in other Hopi pueblos. 
 
 CONCLUSIONS 
 
 The following conclusions are reached in the preceding studies: 
 
 1. The pueblo of Hano is Tanoan in language and culture; it was 
 transplanted from the upper Hio Grande valley to the East mesa of 
 Tusayan. Its religion is intrusive, and its ritual resembles that of 
 Walpi only in those features which have been brought by kindred 
 clans from the same region. 
 
 2. The religious <eremonies of Sichumovi are also intrusi\c from 
 the east, because the majority of its people are descended from colonists 
 from the same region as those who settled Hano. The Hopi language is 
 spoken at Sichumovi, but the ritual is purely Tanoan. The rituals of 
 Sichumovi and Hano are allied to those of certain New ^Icxiciui pueblos. 
 
 3. The pioneer settlers of Walpi were Snake and Bear clans, the 
 former predominating, and the first increase was due to an addition of 
 Horn clans which once lived at the now ruined pueblo of Tokonabi, the 
 place from which the Snake clans also came. These Horn people were 
 mixed with Flute clans from the Little Colorado. The majority of the 
 clans and the most distinctive ceremonies in the Walpi ritual came 
 from southern Arizona, and the many resemblances in the Hopi ritual 
 to that of the eastern pueblos is due to eastern colonists who sought 
 refuge in Walpi. 
 
 4. The conclusion that the present Hopi are descended wholly from 
 nomadic people from the north is questioned, except within the limi- 
 tations mentioned. Some parts of the ritual which are distinctly Hopi 
 are found not to have come from the north, but from the south. 
 
 > Fifteenth Annual Report of the Bureau of American Ethnology. 
 
 *The existence of Natacka at the Walpi Powamti is due probably to Sichumovi or Hano clans, jjossi- 
 bly to the Asa of thj former pueblo. 
 
 19 ETH, PT 2 01 5 
 
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