[Footnote 15: Journal of American Ethnology and Archaeology, vol. II, No. 1. All the Tusayan kivas with which I am familiar have this raised spectator's part at one end. The altars are always erected at the opposite end of the room, in which is likewise the hole in the floor called the sipapu, symbolic of the traditional opening through which races emerged to the earth's surface from an underworld. Banquettes exist in some Tusayan kivas; in others, however, they are wanting. The raised platform in dwelling rooms is commonly a sleeping place, above which blankets are hung and, in some instances, corn is stored. A small opening in the step often admits light to an otherwise dark granary below the floor. In no instance, however, are there more than one such platform, and that commonly partakes of the nature of another room, although seldom separated from the other chamber by a partition.]

[Footnote 16: Counting from the point of the cliff shown in plate XCIa. The positions of the rooms are indicated by the row of entrances.]

[Footnote 17: It was from this region that the individual chambers, described by Mindeleff, were chosen.]

[Footnote 18: Mr Mindeleff, in his valuable memoir, has so completely described the cavate dwellings of the Rio Grande and San Juan regions that their discussion in this account would be superfluous.]

[Footnote 19: See Mindeleff, Cliff Ruins of Canyon de Chelly, American Anthropologist, April, 1895. The suggestion that cliff outlooks were farming shelters in some instances is doubtless true, but I should hesitate giving this use a predominance over outlooks for security. In times of danger, naturally the agriculturist seeks a high or commanding position for a wide outlook; but to watch his crops he must camp among them.]

[Footnote 20: Ancient Dwellings of the Rio Verde Valley, Dr E. A. Mearns; Popular Science Monthly, vol. XXVII. Mindeleff, Aboriginal Remains in Verde Valley; Thirteenth Annual Report of the Bureau of Ethnology.]

[Footnote 21: Since the above lines were written Mr C. F. Lummis, who has made many well-known contributions to the ethnology and archeology of the Pueblo area, has published in Land of Sunshine (Los Angeles, 1895), a beautiful photographic illustration and an important description of this unique place.]

[Footnote 22: Miscellaneous Ethnographic Observations on Indians inhabiting Nevada, California, and Arizona, Tenth Annual Report of the Hayden Survey, p. 478; Washington, 1878.]

[Footnote 23: The cliff houses of Bloody Basin I have not examined, but I suspect they are of the same type as the so-called Montezuma Castle, or Casa Montezuma, on the right bank of Beaver creek. The latter is referred to the cliff-house class, but it differs considerably from the ruins of the Red-rocks, on account of the character of the cavern in which it is built (see figure 246).]

[Footnote 24: Fortified hilltops occur in many places in Arizona and are likewise found in the Mexican states of Sonora and Chihuahua, where they are known as trincheras. They are regarded as places of refuge of former inhabitants of the country, contemporaneous with ancient pueblos and cliff houses.]

[Footnote 25: This pinnacle is visible for miles, and is one of many prominences in the surrounding country. Unfortunately this region is so imperfectly surveyed that only approximations of distances are possible in this account, and the maps known to me are too meager in detail to fairly illustrate the distribution of these buttes.]

[Footnote 26: In certain cavate houses on Oak creek we find these caverns in two tiers, one above the other, and the hill above is capped by a well-preserved building. In one of these we find the entrance to the cavern walled in, with the exception of a T-shape doorway and a small window. This chamber shows a connecting link between the type of true cavate dwellings and that of cliff-houses.]

[Footnote 27: The absence of kivas in the ruins of the Verde has been commented on by Mindeleff, and has likewise been found to be characteristic of the cliff houses on the upper courses of the other tributaries of Gila and Salado rivers. The round kiva appears to be confined to the middle and eastern ruins of the pueblo area, and are very numerous in the ruins of San Juan valley.]

[Footnote 28: See "Tusayan Totemic Signatures," American Anthropologist, Washington, January, 1897.]

[Footnote 29: An exhaustive report on the ruins near Winslow, at the Sunset Crossing of the Little Colorado, will later be published. These ruins were the sites of my operations in the summer of 1896, and from them a very large collection of prehistoric objects was taken. The report will consider also the ruins at Chaves Pass, on the trail of migration used by the Hopi in prehistoric times in their visits, for barter and other purposes, to the Gila-Salado watershed.]

[Footnote 30: Possibly the Shoshonean elements in Hopi linguistics are due to the Snake peoples, the early colonists who came from the north, where they may have been in contact with Paiute or other divisions of the Shoshonean stock. The consanguinity of this phratry may have been close to that of the Shoshonean tribes, as that of the Patki was to the Piman, or the Asa to the Tanoan. The present Hopi are a composite people, and it is yet to be demonstrated which stock predominates in them.]

[Footnote 31: A Study of Pueblo Architecture: Tusayan and Cibola; Eighth Annual Report of the Bureau of Ethnology, 1886-87.]

[Footnote 32: This account was copied from a copy made by the eminent scholar, A. F. Bandelier, for the archives of the Hemenway Expedition, now at the Peabody Museum, in Cambridge, Massachusetts.]

[Footnote 33: Hano or "Tewa."]

[Footnote 34: Sichomovi. In the manuscript report by Don Jose Cortez, who wrote of the northern provinces of Mexico, where he lived in 1799, Sichomovi is mentioned as a nameless village between Tanos (Hano) and Gualpi (Walpi), settled by colonists from the latter pueblo. One of the first references to this village by name was in a report by Indian Agent Calhoun (1850), where it is called Chemovi.]

[Footnote 35: Mishoninovi.]

[Footnote 36: Shipaulovi.]

[Footnote 37: Shunopovi.]

[Footnote 38: In 1896 I collected over a hundred beautiful specimens from this cemetery.]

[Footnote 39: There lived in Walpi, years ago, an old woman, who related to a priest, who repeated the story to the writer, that when a little girl she remembered seeing the Payuepki people pass along the valley under Walpi when they returned to the Rio Grande. Her story is quite probable, for the lives of two aged persons could readily bridge the interval between that event and our own time.]

[Footnote 40: "La Mission de N. Sra. de las Dolores de Zandia de Indios Teguas a Moqui."]

[Footnote 41: See J. F. Meline, Two Thousand Miles on Horseback, 1867. Sandia, according to Bancroft, is not mentioned by Menchero in 1744, but Bonilla gave it a population of 400 Indians in 1749. In 1742 two friars visited Tusayan, and, it is said, brought out 441 apostate Tiguas, who were later settled in the old pueblo of Sandia. Considering, then, that Sandia was resettled in 1748, six years after this visit, and that the numbers so closely coincide, we have good evidence that Payuepki, in Tusayan, was abandoned about 1742. It is probable, from known evidence, that this pueblo was built somewhere between 1680 and 1690; so that the whole period of its occupancy was not far from fifty years.]

[Footnote 42: Mindeleff mentions two other sites of Old Walpi—a mound near Wala, and one in the plain between Mishoninovi and Walpi; but neither of these is large, although claimed as former sites of the early clans which later built the town on the terrace of East Mesa below Walpi. I have regarded Kuechaptuevela as the ancient Walpi, but have no doubt that the Hopi emigrants had several temporary dwellings before they settled there.]

[Footnote 43: Sometimes called Nuesaki, a corruption of "Missa ki," Mass House, Mission. One of the beams of the old mission at Nuesaki or Kisakobi is in the roof of Pauwatiwa's house in the highest range of rooms of Walpi. This beam is nicely squared, and bears marks indicative of carving. There are also large planks in one of the kivas which were also probably from the church building, although no one has stated that they are. Pauwatiwa, however, declares that a legend has been handed down in his family that the above-mentioned rafter came from the mission.]

[Footnote 44: Proceedings of the Boston Society of Natural History, January 2, 1895, p. 441.]

[Footnote 45: Thus in Castaneda's account we are told: "Farther off [near Cia?] was another large village where we found in the courtyards a great number of stone balls of the size of a leather bag, containing one arroba. They seem to have been cast with the aid of machines, and to have been employed in the destruction of the village." It is needless for me to say that I find no knowledge of such a machine in Tusayan!]

[Footnote 46: The ceremonials attending to burial of the eagle, whose plumes are used in secret rites, have never been described, and nothing is known of the rites about the Eagle shrine at Tukinobi.]

[Footnote 47: Recent Archeologic Find in Arizona, American Anthropologist, Washington, July, 1893.]

[Footnote 48: For a previous description see the Preliminary Account, Smithsonian Report for 1895; also "Awatobi: An Archeological Verification of a Tusayan Legend," American Anthropologist, Washington, October, 1893.]

[Footnote 49: This important ceremony celebrates the departure from the pueblos of ancestral gods called katcinas, and is one of the most popular in the ritual.]

[Footnote 50: Pacheco-Cardenas, Colleccion de Documentos Ineditos, XV, 122, 182.]

[Footnote 51: Voyages, III, pp. 463, 470, 1600; reprint 1810.]

[Footnote 52: Pacheco-Cardenas, Documentos Ineditos, op. cit., XVI, 139.]

[Footnote 53: Menologio Franciscano, 275; Teatro Mexicano, III, 321.]

[Footnote 54: San Bernardino de Ahuatobi (Vetancurt, 1680); San Bernardo de Aguatuvi (Vargas, 1692). I find that the mission at Walpi was also mentioned by Vargas as dedicated to San Bernardino. The church at Oraibi was San Francisco de Oraybe and San Miguel. The mission at Shunopovi was called San Bartolome, San Bernardo, and San Bernabe.]

[Footnote 55: This article was in type too early for a review of Dellenbaugh's identification of Cibola with a more southeasterly locality. His arguments bear some plausibility, but they are by no means decisive.]

[Footnote 56: An exact translation by Winship of the copy of Castaneda in the Lenox Library was published in the Fourteenth Annual Report of the Bureau.]

[Footnote 57: "At evening the chiefs asked that notices be written for them warning all white people to keep away from the mesa tomorrow, and these were set up by the night patrols in cleft wands on all the principal trails. At daybreak on the following morning the principal trails leading from the four cardinal points were 'closed' by sprinkling meal across them and laying on each a whitened elk horn. Anawita told the observer that in former times if any reckless person had the temerity to venture within this proscribed limit the Kwakwantu inevitably put him to death by decapitation and dismemberment." ("Naacnaiya," Journal of American Folk-lore, vol. v, p. 201.) This appears to be the same way in which the Awatobians "closed" the trail to Tobar.]

[Footnote 58: When the Flute people approach Walpi, as is biennially dramatized at the present time, "an assemblage of people there (at the entrance to the village) meet them, and just back of a line of meal drawn across the trail stood Winuta and Honyi," also two girls and a boy. After these Flute people are challenged and sing their songs the trail is opened, viz: "Alosaka drew the end of his monkohu along the line of meal, and Winuta rubbed off the remainder from the trail with his foot." "Walpi Flute Observance," Journal of American Folk-lore, vol. VII, p. 19.]

[Footnote 59: This custom of sprinkling the trail with sacred meal is one of the most common in the Tusayan ritual. The gods approach and leave the pueblos along such lines, and no doubt the Awatobians regarded the horses of Espejo as supernatural beings and threw meal on the trail before them with the same thought in mind that they now sprinkle the trails with meal in all the great ceremonials in which personators of the gods approach the villages.]

[Footnote 60: According to the reprint of 1891. In the reprint of 1810 it appears as "Ahuato." I would suggest that possibly the error in giving the name of a pueblo to a chief may have arisen not from the copyist or printer, but from inability of the Spaniards and Hopi to understand each other. If you ask a Hopi Indian his name, nine times out of ten he will not tell you, and an interlocutor for a party of natives will almost invariably name the pueblos from which his comrades came.]

[Footnote 61: This was possibly the expedition which P. Fr. Antonio (Alonzo?) made among the Hopi in 1628; however that may be, there is good evidence that Porras, after many difficulties, baptized several chiefs in 1629.]

[Footnote 62: Segunda Relacion de la grandiosa conversion que ha avido en el Nuevo Mexico. Embiada por el Padre Estevā de Perea, etc., 1633.]

[Footnote 63: An earlier rumor was that the horses were anthropophagous.]

[Footnote 64: As Vargas appears not to have entered Oraibi at this time he may have found it too hostile. Whether Frasquillo had yet arrived with his Tanos people and their booty is doubtful. The story of the migration to Tusayan of the Tanos under Frasquillo, the assassin of Fray Simon de Jesus, and the establishment there of a "kingdom" over which he ruled as king for thirty years, is a most interesting episode in Tusayan history. Many Tanos people arrived in several bands among the Hopi about 1700, but which of them were led by Frasquillo is not known to me.]

[Footnote 65: "El templo acabo en llamas." At this time Awatobi was said to have 800 inhabitants.]

[Footnote 66: At the present time one of the most bitter complaints which the Hopi have against the Spaniards is that they forcibly baptized the children of their people during the detested occupancy by the conquerors.]

[Footnote 67: Naacnaiya and Wuewuetcimti are the elaborate and abbreviated New-fire ceremonies now observed by four religious warrior societies, known as the Tataukyamu, Wuewuetcimtu, Aaltu and Kwakwantu. Both of these ceremonials, as now observed at Walpi, have elsewhere been described.]

[Footnote 68: Obiit 1892. Shimo was chief of the Flute Society and "Governor" of Walpi.]

[Footnote 69: Oldest woman of the Snake clan; mother of Kopeli, the Snake chief of Walpi; chief priestess of the Mamzrauti ceremony.]

[Footnote 70: Vetancurt, Chronica, says that Aguatobi (Awatobi) had 800 inhabitants and was converted by Padre Francisco de Porras. In 1630 Benavides speaks of the Mokis as being rapidly converted. It would appear, if we rely on Vetancurt's figures, that Awatobi was not one of the largest villages of Tusayan in early times, for he ascribes 1,200 to Walpi and 14,000 to Oraibi. The estimate of the population of Awatobi was doubtless nearer the truth than that of the other pueblos, and I greatly doubt if Oraibi ever had 14,000 people. Probably 1,400 would be more nearly correct.]

[Footnote 71: Architecture of Cibola and Tusayan, p. 225.]

[Footnote 72: There are two fragments, one of which is large enough to show the size of the bell, which was made either in Mexico or in Spain. The smaller fragment was used for many years as a paint-grinder by a Walpi Indian priest.]

[Footnote 73: See his Final Report, p. 372.]

[Footnote 74: The only Awatobi name I know is that of a chief, Tapolo, which is not borne by any Hopi of my acquaintance (see page 603).]

[Footnote 75: This explains the fact that the ruins in Tusayan, as a rule, have no signs of kivas, and the same appears to be true of the ruins of the pueblos on the Little Colorado and the Verde, in Tonto Basin, and other more southerly regions.]

[Footnote 76: See Journal of American Ethnology and Archaeology, vol. II.]

[Footnote 77: "Las casas son de tres altos"—Segunda Relacion, p. 580.]

[Footnote 78: So far as our limited knowledge of the older ruins of Tusayan goes, we find that their inhabitants must have been as far removed from rude Shohonean nomads as their descendants are today. The settlement at the early site of Walpi is reported to have been made in very early times, some legends stating that it occurred at a period when the people were limited to one family—the Snake. The fragments of pottery which I have found in the mounds of that ancient habitation are as fine and as characteristic of Tusayan as that of Sikyatki or Awatobi. It is inferior to none in the whole pueblo area, and betrays long sedentary life of its makers before it was manufactured.]

[Footnote 79: Journal of American Folk-lore, vol. v, No. xviii, 1892.]

[Footnote 80: There is a rude sketch of these two idols of Alosaka in the archives of the Hemenway Expedition. They represent figurines about 4 feet tall, with two horns on the head not unlike those of the Tewan clowns or gluttons called Paiakyamu. As so little is known of the Mishoninovi ritual, the rites in which they are used are at present inexplicable.]

[Footnote 81: See the ear-ornament of the mask shown in plate CVIII, of the Fifteenth Annual Report.]

[Footnote 82: Similar "spouts" were found by Mindeleff at Awatobi, and a like use of them is suggested in his valuable memoir.]

[Footnote 83: The Keresan people are called by the same name, Kawaika, which, as hitherto explained, is specially applied to the modern pueblo of Laguna.]

[Footnote 84: The Asa people who came to Tusayan from the Rio Grande claim to have lived for a few generations in Tubka or Tsegi (Chelly) canyon.]

[Footnote 85: The pottery of ancient Cibola is practically identical with that of the ruined pueblos of the Colorado Chiquito, near Winslow, Arizona.]

[Footnote 86: The specimens labeled "New Mexico" and "Arizona" are too vaguely classified to be of any service in this consideration. It is suggested that collectors carefully label their specimens with the exact locality in which they are found, giving care to their association and, when mortuary, to their position in the graves in relation to the skeletons.]

[Footnote 87: I am informed by Mr F. W. Hodge that similar fragments were found by the Hemenway Expedition in 1888 in the prehistoric ruins of the Salado.]

[Footnote 88: The head is round, with lateral appendages. The face is divided into two quadrants above, with chin blackened, and marked with zigzag lines, which are lacking in modern pictures. In the left hand the figure holds a rattle. The body is wanting, but the breast is decorated with rectangles.]

[Footnote 89: A single metate of lava or malpais was excavated at Awatobi. This object must have had a long journey before it reached the village, since none of the material from which it was made is found within many miles of the ruin.]

[Footnote 90: There are many fine pictographs, some of which are evidently ancient, on the cliffs of the Awatobi mesa. These are in no respect characteristic, and among them I have seen the awata (bow), honani (badger's paw), tcuea (snake), and omowuh (rain-cloud). On the side of the precipitous wall of the mesa south of the western mounds there is a row of small hemispherical depressions or pits, with a groove or line on one side. There is likewise, not far from this point, a realistic figure of a vulva, not very unlike the asha symbols on Thunder mountain, near Zuni.]

[Footnote 91: Journal of American Ethnology and Archaeology, vol. II, No. 1, p. 77.]

[Footnote 92: In the expedition of 1896 there were found a large number of shell ornaments, which will be described in a forthcoming report of the operations during that year. See the preliminary account in the article "Pacific Coast Shells in Tusayan Ruins," American Anthropologist, December, 1896.]

[Footnote 93: One of these bells was found in a grave at Chaves Pass during the field work of 1896.]

[Footnote 94: Bells made of clay are not rare in modern Tusayan villages, and while their form is different from that of the Awatobi specimen, and the size larger, there seems no reason to doubt the antiquity of the specimen from the ruin of Antelope mesa.]

[Footnote 95: Many of the specimens in the well-known Keam collection, now in the Tusayan room of the Peabody Museum at Cambridge, are undoubtedly from Sikyatki, and still more are from Awatobi. Since the beginning of my excavations at Sikyatki it has come to be a custom for the Hopi potters to dispose of, as Sikyatki ware, to unsuspecting white visitors, some of their modern objects of pottery. These fraudulent pieces are often very cleverly made.]

[Footnote 96: Architecture of Tusayan and Cibola, op. cit., pp. 20, 21.]

[Footnote 97: These rooms I failed to find. One of the rocky knolls may be that called by me the "acropolis." The second knoll I cannot identify, unless it is the elevation in continuation of the same side toward the east. Possibly he confounded the ruin of Kuekuechomo with that of Sikyatki.]

[Footnote 98: The legends of the origin of Oraibi are imperfectly known, but it has been stated that the pueblo was founded by people from Old Shunopovi. It seems much more likely, however, that our knowledge is too incomplete to accept this conclusion without more extended observations. The composition of the present inhabitants indicates amalgamation from several quarters, and neighboring ruins should be studied with this thought in mind.]

[Footnote 99: It is distinctly stated that the Tanoan families whose descendants now inhabit Hano were not in Tusayan when Awatobi fell. To be sure they may have been sojourning in some valley east of the province, which, however, is not likely, since they were "invited" to East Mesa for the specific purpose of aiding the Hopi against northern nomads. Much probability attaches to a suggestion that they belonged to the emigrants mentioned by contemporary historians as leaving the Rio Grande on account of the unsettled condition of the country after the great rebellion of 1680.]

[Footnote 100: The succession of priests is through the clan of the mother, so that commonly, as in the case of Katci, the nephew takes the place of the uncle at his death. Some instances, however, have come to my knowledge where, the clan having become extinct, a son has been elevated to the position made vacant by the death of a priest. The Kokop people at Walpi are vigorous, numbering 21 members if we include the Coyote and Wolf clans, the last mentioned of which may be descendants of the former inhabitants of Kuekuechomo, the twin ruins on the mesa above Sikyatki.]

[Footnote 101: In this census I have used also the apparently conservative statement of Vetancurt that there were 800 people in Awatobi at the end of the seventeenth century.]

[Footnote 102: Kanel = Spanish carnero, sheep; ba = water, spring.]

[Footnote 103: Wipo spring, a few miles northward from the eastern end of the mesa, would be an excellent site for a Government school. It is sufficiently convenient to the pueblos, has an abundant supply of potable water at all seasons, and cultivable fields in the neighborhood.]

[Footnote 104: The boy who brought our drinking water from Kanelba could not be prevailed upon to visit it on the day of the snake hunt to the east in 1895, on the ground that no one not a member of the society should be seen there or take water from it at that time. This is probably a phase of the taboo of all work in the world-quarter in which the snake hunts occur, when the Snake priests are engaged in capturing these reptilian "elder brothers."]

[Footnote 105: Tcino lives at Sichomovi, and in the Snake dance at Walpi formerly took the part of the old man who calls out the words, "Awahaia," etc. at the kisi, before the reptiles are carried about the plaza. These words are Keresan, and Tcino performed this part on account of his kinship. He owns the grove of peach trees because they are on land of his ancestors, a fact confirmatory of the belief that the people of Sikyatki came from the Rio Grande.]

[Footnote 106: Nasyunweve, who died a few years ago, formerly made the prayer-stick to Masauwuh, the Fire or Death god. This he did as one of the senior members of the Kokop or Firewood people, otherwise known as the Fire people, because they made fire with the fire-drill. On his death his place in the kiva was taken by Katci. Nasyunweve was Intiwa's chief assistant in the Walpi katcinas, and wore the mask of Eototo in the ceremonials of the Niman. All this is significant, and coincides with the theory that katcinas are incorporated in the Tusayan ritual, that Eototo is their form of Masauwuh, and that he is a god of fire, growth, and death, like his dreaded equivalent.]

[Footnote 107: The Hano people call the Hopi Koco or Koso; the Santa Clara (also Tewa) people call them Khoso, according to Hodge.]

[Footnote 108: The replastering of kivas at Walpi takes place during the Powamu, an elaborate katcina celebration. I have noticed that in this renovation of the kivas one corner, as a rule, is left unplastered, but have elicited no satisfactory explanation of this apparent oversight, which, no doubt, has significance. Someone, perhaps overimaginative, suggested to me that the unplastered corner was the same as the break in encircling lines on ancient pottery.]

[Footnote 109: I was aided in making this plan by the late J. G. Owens, my former assistant in the field work of the Hemenway Expedition. It was prepared with a few simple instruments, and is not claimed to be accurate in all particulars.]

[Footnote 110: The existence of these peach trees near Sikyatki suggests, of course, an abandonment of the neighboring pueblo in historic times, but I hardly think it outweighs other stronger proofs of antiquity.]

[Footnote 111: The position of the cemeteries in ancient Tusayan ruins is by no means uniform. They are rarely situated far from the houses, and are sometimes just outside the walls. While the dead were seldom carried far from the village, a sandy locality was generally chosen and a grave excavated a few feet deep. Usually a few stones were placed on the surface of the ground over the burial place, evidently to protect the remains from prowling beasts.]

[Footnote 112: The excavations at Homolobi in 1896 revealed two beautiful cups with braided handles and one where the clay strands are twisted.]

[Footnote 113: The modern potters commonly adorn the ends of ladle handles with heads of different mythologic beings in their pantheon. The knob-head priest-clowns are favorite personages to represent, although even the Corn-maid and different katcinas are also sometimes chosen for this purpose. The heads of various animals are likewise frequently found, some in artistic positions, others less so.]

[Footnote 114: The clay ladles with perforated handles with which the modern Hopi sometimes drink are believed to be of late origin in Tusayan.]

[Footnote 115: The oldest medicine bowls now in use ordinarily have handles and a terraced rim, but there are one or two important exceptions. In this connection it may be mentioned that, unlike the Zuni, the Hopi never use a clay bowl with a basket-like handle for sacred meal, but always carry the meal in basket trays. This the priests claim is a very old practice, and so far as my observations go is confirmed by archeological evidence. The bowl with a basket-form handle is not found either in ancient or modern Tusayan.]

[Footnote 116: Symbolism rather than realism was the controlling element of archaic decoration. Thus, while objects of beauty, like flowers and leaves, were rarely depicted, and human forms are most absurd caricatures, most careful attention was given to minute details of symbolism, or idealized animals unknown to the naturalist.]

[Footnote 117: Certainly no more appropriate design could be chosen for the decoration of the inside of a food vessel than the head of the Corn-maid, and from our ideas of taste none less so than that of a lizard or bird. The freshness and absence of wear of many of the specimens of Sikyatki mortuary pottery raises the question whether they were ever in domestic use. Many evidently were thus employed, as the evidences of wear plainly indicate, but possibly some of the vessels were made for mortuary purposes, either at the time of the decease of a relative or at an earlier period.]

[Footnote 118: The figure shown in plate CXXIX, a, was probably intended to represent the Corn-maid, or an Earth goddess of the Sikyatki pantheon. Although it differs widely in drawing from figures of Calako-mana on modern bowls, it bears a startling resemblance to the figure of the Germ goddess which appears on certain Tusayan altars.]

[Footnote 119: Hopi legends recount how certain clans, especially those of Tanoan origin, lived in Tsegi canyon and intermarried with the Navaho so extensively that it is said they temporarily forgot their own language. From this source may have sprung the numerous so-called Navaho katcinas, and the reciprocal influence on the Navaho cults was even greater.]

[Footnote 120: These priests wear a close-fitting skullcap, with two long, banded horns made of leather, to the end of which corn husks are tied. For an extended description see Journal of American Ethnology and Archaeology, vol. II, No. 1, page 11.]

[Footnote 121: The rarity of human figures on such kinds of pottery as are found in the oldest ruins would appear to indicate that decorations of this kind were a late development. No specimen of black-and-white ware on which pictures of human beings are present has yet been figured. The sequence of evolution in designs is believed to be (1) geometrical figures, (2) birds, (3) other animals, (4) human beings.]

[Footnote 122: In some of the figurines used in connection with modern Hopi altars these whorls are represented by small wheels made of sticks radiating from a common juncture and connected by woolen yarn.]

[Footnote 123: The natives of Cibola, according to Castaneda, "gather their hair over the two ears, making a frame which looks like an old-fashioned headdress." The Tusayan Pueblo maidens are the only Indians who now dress their hair in this way, although the custom is still kept up by men in certain sacred dances at Zuni. The country women in Salamanca, Spain, do their hair up in two flat coils, one on each side of the forehead, a custom which Castaneda may have had in mind when he compared the Pueblo coiffure to an "old-fashioned headdress."]

[Footnote 124: American Anthropologist, April, 1892.]

[Footnote 125: Troano and Cortesiano codices.]

[Footnote 126: A nakwakwoci is an individual prayer-string, and consists of one or more prescribed feathers tied to a cotton string. These prayer emblems are made in great numbers in every Tusayan ceremony.]

[Footnote 127: The evidence afforded by this bowl would seem to show that the cult of the Corn-maid was a part of the mythology and ritual of Sikyatki. The elaborate figures of the rain-cloud, which are so prominent in representations of the Corn-maid on modern plaques, bowls, and dolls, are not found in the Sikyatki picture.]

[Footnote 128: The reason for my belief that this is a breath feather will be shown under the discussion of feather and bird pictures.]

[Footnote 129: For the outline of this legend see Journal of American Ethnology and Archaeology, vol. IV. The maid is there called the Tcuea-mana or Snake-maid, a sacerdotal society name for the Germ goddess. The same personage is alluded to under many different names, depending on the society, but they are all believed to refer to the same mythic concept.]

[Footnote 130: The attitude of the male and female here depicted was not regarded as obscene; on the contrary, to the ancient Sikyatki mind the picture had a deep religious meaning. In Hopi ideas the male is a symbol of active generative power, the female of passive reproduction, and representations of these two form essential elements of the ancient pictorial and graven art of that people.]

[Footnote 131: The doll of Kokopeli has along, bird-like beak, generally a rosette on the side of the head, a hump on the back, and an enormous penis. It is a phallic deity, and appears in certain ceremonials which need not here be described. During the excavations at Sikyatki one of the Indians called my attention to a large Dipteran insect which he called "Kokopeli."]

[Footnote 132: The practice still exists at Zuni, I am told, and there is no sign of its becoming extinct. It is said that old Naiutci, the chief of the Priesthood of the Bow, was permanently injured during one of these performances. (Since the above lines were written I have excavated from one of the ruins on the Little Colorado a specimen of one of these objects used by ancient stick-swallowers. It is made of bone, and its use was explained to me by a reliable informant familiar with the practices of Oraibi and other villagers. It is my intention to figure and describe this ancient object in the account of the explorations of 1896.)]

[Footnote 133: "Tusayan Katcinas," Fifteenth Annual Report of the Bureau of Ethnology, 1893-94, Washington, 1897. Hewueqti is also called Soyokmana, a Keresan-Hopi name meaning the Natacka-maid. The Keresan (Sia) Skoyo are cannibal giants, according to Mrs Stevenson, an admirable definition of the Hopi Natackas.]

[Footnote 134: The celebration occurs in the modern Tusayan pueblos in the Powamu where the representative of Calako flogs the children. Calako's picture is found on the Powamu altars of several of the villages of the Hopi.]

[Footnote 135: Figures of the human hand have been found on the walls of cliff houses. These were apparently made in somewhat the same way as that on the above bowl, the hand being placed on the surface and pigment spattered about it. See "The Cliff Ruins of Canyon de Chelly," by Cosmos Mindeleff; Sixteenth Annual Report, 1894-95.]

[Footnote 136: Mu^{r}yi, mole or gopher; mu^{r}iyawu, moon. There maybe some Hopi legend connecting the gopher with the moon, but thus far it has eluded my studies, and I can at present do no more than call attention to what appears to be an interesting etymological coincidence.]

[Footnote 137: This form of mouth I have found in pictures of quadrupeds, birds, and insects, and is believed to be conventionalized. Of a somewhat similar structure are the mouths of the Natacka monsters which appear in the Walpi Powamu ceremony. See the memoir on "Tusayan Katcinas," in the Fifteenth Annual Report.]

[Footnote 138: Figures of the tadpole and frog are often found on modern medicine bowls in Tusayan. The snake, so common on Zuni ceremonial pottery, has not been seen by me on a single object of earthenware in use in modern Hopi ritual.]

[Footnote 139: Journal of American Ethnology and Archaeology, vol. IV.]

[Footnote 140: Although made of beautiful yellow ware, it shows at one point marks of having been overheated in firing, as is often the case with larger vases and jars.]

[Footnote 141: One of the best examples of the rectangular or ancient type of medicine bowl is used in the celebration of the Snake dance at Oraibi, where it stands on the rear margin of the altar of the Antelope priesthood of that pueblo.]

[Footnote 142: One of the best of these is that of the Humis-katcina, but good examples occur on the dolls of the Calakomanas. The Lakone maid, however, wears a coronet of circular rain-cloud symbols, which corresponds with traditions which recount that this form was introduced by the southern clans or the Patki people.]

[Footnote 143: In the evolution of ornament among the Hopi, as among most primitive peoples where new designs have replaced the old, the meaning of the ancient symbols has been lost. Consequently we are forced to adopt comparative methods to decipher them. If, for instance, on a fragment of ancient pottery we find the figure of a bird in which the wing or tail feathers have a certain characteristic symbol form, we are justified, when we find the same symbolic design on another fragment where the rest of the bird is wanting, in considering the figure that of a wing or tail feather. So when the prescribed figure of the feather has been replaced by another form it is not surprising to find it incomprehensible to modern shamans. The comparative ethnologist may in this way learn the meanings of symbols to which the modern Hopi priest can furnish no clue.]

[Footnote 144: In an examination of many figures of ancient vessels where this peculiar design occurs it will be found that in all instances they represent feathers, although the remainder of the bird is not to be found. The same may also be said of the design which represents the tail-feathers. This way of representing feathers is not without modern survival, for it may still be seen in many dolls of mystic personages who are reputed to have worn feathered garments.]

[Footnote 145: At the present time the circle is the totemic signature of the Earth people, representing the horizon, but it has likewise various other meanings. With certain appendages it is the disk of the sun—and there are ceremonial paraphernalia, as amulets, placed on sand pictures or tied to helmets, which may be represented by a simple ring. The meaning of these circles in the bowl referred to above is not clear to me, nor is my series of pictographs sufficiently extensive to enable a discovery of its significance by comparative methods. A ring of meal sometimes drawn on the floor of a kiva is called a "house," and a little imagination would easily identify these with the mythic houses of the sky-bird, but this interpretation is at present only fanciful.]

[Footnote 146: The paho is probably a substitution of a sacrifice of corn or meal given as homage to the god addressed.]

[Footnote 147: Journal of American Ethnology and Archaeology, vol. IV. These water gourds figure conspicuously in many ceremonies of the Tusayan ritual. The two girls personating the Corn-maids carry them in the Flute observance, and each of the Antelope priests at Oraibi bears one of these in the Antelope or Corn dance.]

[Footnote 148: "A few Tusayan Pictographs;" American Anthropologist, Washington, January, 1892.]

[Footnote 149: A beautiful example of this kind was found at Homolobi in the summer of 1896.]

[Footnote 150: In this connection the reader is referred to the story, already told in former pages of this memoir, concerning the flogging of the youth by the husband of the two women who brought the Hopi the seeds of corn. It may be mentioned as corroboratory evidence that Calako-taka represents a supernatural sun-bird, that the Tataukyamu priests carry a shield with Tunwup (Calako-taka) upon it in the Soyaluna. These priests, as shown by the etymology of their name, are associated with the sun. In the Sun drama, or Calako ceremony, in July, Calako-takas are personated, and at Zuni the Shalako is a great winter sun ceremony.]

[Footnote 151: American Anthropologist, April, 1895, p. 133. As these cross-shape pahos which are now made in Tusayan are attributed to the Kawaika or Keres group of Indians, and as they were seen at the Keresan pueblo of Acoma in 1540, it is probable that they are derivative among the Hopi; but simple cross decorations on ancient pottery were probably autochthonous.]

[Footnote 152: In dolls of the Corn-maids this germinative symbol is often found made of wood and mounted on an elaborate tablet representing rain-clouds.]

[Footnote 153: Many similarities might be mentioned between the terraced figures used in decoration in Old Mexico and in ancient Tusayan pottery, but I will refer to but a single instance, that of the stuccoed walls of Mitla, Oaxaca, and Teotitlan del Valle. Many designs from these ruins are gathered together for comparative purposes by that eminent Mexicanist, Dr E. Seler, in his beautiful memoir on Mitla (Wandmalereien von Mitla, plate X). In this plate exact counterparts of many geometric patterns on Sikyatki pottery appear, and even the broken spiral is beautifully represented. There are key patterns and terraced figures in stucco on monuments of Central America identical with the figures on pottery from Sikyatki.]

[Footnote 154: This pillar, so conspicuous in all photographs of Walpi, is commonly called the Snake rock.]

[Footnote 155: American Anthropologist, April, 1892.]

[Footnote 156: I failed to find out how the Hopi regard fossils.]

[Footnote 157: These objects were eagerly sought by the Hopi women who visited the camps at Awatobi and Sikyatki.]

[Footnote 158: The tubular form of pipe was almost universal in the pueblo area, and I have deposited in the National Museum pipes of this kind from several ruins in the Rio Grande valley.]

[Footnote 159: Journal of American Ethnology and Archaeology, vol. IV, pp. 31, 32, 33.]

[Footnote 160: This form of pipe occurs over the whole pueblo area.]

[Footnote 161: Ancient cigarette reeds, found in sacrificial caves, have a small fragment of woven fabric tied about them.]

[Footnote 162: The so-called "implements of wood" figured by Nordenskioeld ("The Cliff Dwellers of the Mesa Verde," plate XLII) are identical with some of the pahos from Sikyatki, and are undoubtedly prayer-sticks.]

[Footnote 163: Primitive Culture, vol. ii, p. 396.]

[Footnote 164: Journal of American Ethnology and Archaeology, Vol. ii, p. 131.]

[Footnote 165: American Anthropologist, July, 1892.]

[Footnote 166: As stated in former pages, there is some paleographic evidence looking in that direction.]

[Footnote 167: Journal of American Folk-Lore, vol. V, no. xviii, p. 213.]

[Footnote 168: Op. cit., p. 214.]

[Footnote 169: They failed to germinate.]



APPENDIX

The following list introduces the numbers by which the specimens illustrated in this memoir are designated in the catalog of the United States National Museum. Each specimen is also marked with a field catalog number, the locality in which it was found, and the name of the collector:

PLATE CXI. a, 155895; b, 155897; c, 155898; d, 155896; e, 155900; f, 155916.

CXII. a, 155875; b, 155996; c, 155902; d, 155996; e, 155997.

CXIII. a, 155992; b, 155913; c, 155991; d, 155994; e, 155993.

CXIV. a-g, 156018; h, 156131; i, 156091; j, 156018.

CXIX. a, 155806; b, 155841; c, 155832; d, 155678; e, 155820; f, 155838.

CXX. a, 155867; b, 155866; c, 155871; d, 155856; e, 155861; f, 155460.

CXXI. a, 155694; b, 155698; c, 155719.

CXXII. a, 155702; b, 155684; c, 155688.

CXXIII. a, 155711; b, 155703; c, 155707; d, 155673.

CXXIV. a, 155674; b, 155683.

CXXV. a, 155750; b, 155753; c, 155751; d, 155752; e, 155749; f, 155747.

CXXVI. a, 155700; b, 155682.

CXXVII. a, 155718; b, 155714; c, 155723; d, 155691.

CXXVIII. a, 155745; b, 155744; c, 155746; d, 155735; e, 155734; f, 155733; g, 155736.

CXXIX. a, 155467; b, 155462; c, 155463; d, 155464; e, 155466; f, 155465.

CXXX. a, 155474; b, 155475; c, 155477; d, 155484; e, 155473; f, 155476.

CXXXI. a, 155758; b, 155773; c, 155768; d, 155771; e, 155546; f 155764.

CXXXII. a, 155482; b, 155483; c, 155481; d, 155480; e, 155479; f, 155485.

CXXXIII. a, 155614; b, 155757; c, 155502; d, 155772; e, 155758; f, 155781.

CXXXIV. a, 155570; b, 155597; c, 155567; d, 155507; e, 155575; f, 155505.

CXXXV. a, 155692; b, 155681.

CXXXVI. a, 155687; b, 155737; c, 155695.

CXXXVII. a, 155488; b, 155450; c, 155468; d, 155732; e, 155776; f, 155740.

CXXXVIII. a, 155498; b, 155490; c, 155492; d, 155500; e, 155499; f, 155494.

CXXXIX. a, 155524; b, 155528; c, 155491; d, 155523; e, 155527; f, 155522.

CXL. a, 155529; b, 155489; c, 155540; d, 155541; e, 155606; f, 155410.

CXLI. a, 155501; b, 155503; c, 155509; d, 155511; e, 155510; f, 155512.

CXLII. a, 155712; b, 155693; c, 155756; d, 155636; e, 155697.

CXLIII. a, b, 155690.

CXLIV. a, b, 155689.

CXLV. a, 155717; b, 155696.

CXLVI. a, 155538; b, 155508; c, 155802; d, 155537; e, 155487; f, 155653.

CXLVII. a, 155493; b, 155497; c, 155602; d, 155504; e, 155608; f, 155495.

CXLVIII. a, 155556; b, 155408; c, 155545; d, 155548; e, 155544; f, 155542.

CXLIX. a, 155554; b, 155549; c, 155573; d, 155607; e, 155572; f, 155581.

CL. a, 155565; b, 155519; c, 155518; d, 155569; e, 155551; f, 155574.

CLI. a, 155535; b, 155532; c, 155539; d, 155526; e, 155613; f, 155615.

CLII. a, 155555; b, 155547; c, 155571; d, 155553; e, 155536; f, 155521.

CLIII. a, 155558; b, 155564.

CLIV. a, 155560; b, 155568.

CLV. a, 155543; b, 155557.

CLVI. a, 155562; b, 155561; c, 155562; d, 155796; e, 155601; f, 155588.

CLVII. a, 155531; b, 155530; c, 155525; d, 155585; e, 155563; f, 155552.

CLVIII. a, 155628; b, 155742; c, 155632; d, 155633; e, 155587; f, 155634.

CLIX. a, 155583; b, 155598; c, 155516; d, 155629; e, 155590; f, 155520.

CLX. a, 155577; b, 155576; c, 155622; d, 155594; e, 155647; f, 155654.

CLXI. a, 155642; b, 155506; c, 155517; d, 155472; e, 155589; f, 155600.

CLXII. a, 155637; b, 155618; c, 155643; d, 155621; e, 155534; f, 155533.

CLXIII. a, 155611; b, 155612.

CLXIV. a, 155610; b, 155609.

CLXV. a, 155593; b, 155592.

CLXVI. a, 155641; b, 155616; c, 155617; d, 155619; e, 155584; f, 155640.

CLXVII. a, 155877; b, 155878; c, 155892; d, 155882; e, 155890; f, 155881.

CLXVIII. a, 155876; b, 155891; c, 155884; d, 155914; e, 155940; f, 155880.

CLXIX. a, 156095; b, 156098; c, 156175; d, 156174; e, 156154; f, 156065.

CLXX. a, b, 156227.

CLXXI. a, 156270; b, c, 156303; e, 156199; f, 156043.

CLXXII. a, 156042; b, 156169; c, 156169; d, 156170; e, 156184; f, 156164.

CLXXIII. a, 155999; b, 155154; c, 156128; d, 156131; e, f, 1561?0; g, 156010; h-l, 156130.

CLXXIV. a, 156191; b, c, 156183; d, 156185; e-g, 156183; h-j, 156194; k, 156180; l, m, 156191; n, 156182.

CLXXV. o, 156188; p, 156185; q, 156191; r, 156186; s, 156180; t, 156188; u, 156181; v, 156179; w, 156187.



INDEX

ACROPOLIS of Sikyatki 638, 640, 643-646 ADOBE plastering in cavate houses 542 [ADOBE], see MASONRY, PLASTERING. AGAVE fiber used in Tusayan 629, 630 AGUATO, an Awatobi synonym 594 AGUATOBI, an Awatobi synonym 594 AGUATUVI, an Awatobi synonym 594 AGUATUYA, an Awatobi synonym 594 AGUATUYBA, an Awatobi synonym 594 AGUITOBI, an Awatobi synonym 594 AHUATO, an Awatobi synonym 594 AHUATOBI, an Awatobi synonym 594 AHUATU, an Awatobi synonym 594 AHUATUYBA, an Awatobi synonym 594 AH-WAT-TENNA an Awatobi synonym 594 ALOSAKA idols in Awatobi shrine 619 ANAWITA, traditional information given by 595 ANCESTOR worship at Sikyatki 732 ANTELOPE VALLEY, see JEDITOH VALLEY. APACHE depredation in Tusayan 585 [APACHE], late appearance of, at Tusayan 581 [APACHE] occupancy of Verde ruins 550, 565, 570 [APACHE] pictographs in Verde valley 550, 556, 567, 568 AQUATASI, an Awatobi synonym 594 AQUATUBI, an Awatobi synonym 594 ARCHEOLOGICAL expedition to Arizona, 1895 519-744 ARIZONA, archeological expedition to, 1895 519-744 [ARIZONA], see NAVAHO. ARROWHEAD KILT worn by man-eagle 692-693 ARROWHEADS from Awatobi 618, 625 [ARROWHEADS] in Sikyatki graves 731, 740 ARROWSHAFT POLISHERS from Awatobi 611, 731 [ ARROWSHAFT POLISHERS] in Sikyatki graves 731 ART REMAINS in Palatki and Honanki 569 ASA PEOPLE join the Hopi 578 [ASA PEOPLE], migration of 622 [ASA PEOPLE] settle at Sichomovi 578 ASH-HEAP PUEBLO, former site of Walpi 635 ATABI-HOGANDI, an Awatobi synonym 594 AUA-TU-UI, an Awatobi synonym 594 A-WA-TE-U, an Awatobi synonym 594 AWATOBI and Sikyatki pottery compared 659 [AWATOBI], arrowshaft polishers from 611, 731 [AWATOBI], etymology of 594 [AWATOBI], legend of destruction of 602 [AWATOBI], population of 637 [AWATOBI], reasons for excavating 591 [AWATOBI] ruin discussed 592-631 [AWATOBI] ruin examined 535 [AWATOBI], settlement of Sikyatki people at 634 [AWATOBI] settled by Kuekuechomo and Sikyatki people 589 [AWATOBI] visited in 1540 596 AWATUBI, an Awatobi synonym 594 A-WAT-U-I, an Awatobi synonym 594 AWLS, bone, from Awatobi 627 AXES, stone, in Sikyatki graves 730, 731 [AXES] from Awatobi 625

BADGER PEOPLE settle Sichomovi 578 BAER, ERWIN, with archeological expedition in 1895 527 BANCROFT, H. H., on destruction of Awatobi 601 BANDELIER, A. F., Cibola identified by 595 [BANDELIER, A. F.], on record of Awatobi destruction 610 BAPTISM opposed by the Hopi 601 BASINS, see POTTERY. BASKETRY found in Honanki 572 [BASKETRY] not found at Sikyatki 649 BAT-HOUSE, ruin of the 590 BEADS from Awatobi 628 [BEADS] in Sikyatki graves 733 BEAMS of mission in Walpi houses 586 [BEAMS] of Palatki ruin 557 BEAN-PLANTING ceremony of the Hopi 702 BEAR CLANS, early arrival of, at Tusayan 582 BELL, clay, from Awatobi 628 [BELL], copper fragments of, from Awatobi 609, 631 [BELL] used in Hopi ceremony 628 BERRIES in Sikyatki graves 733 BESSELS, EMIL, on affinity of cliff-dwellers and pueblos 532 BICKFORD, F. D., on cliff houses in Walnut canyon 532 BIRD figures on Hopi pottery 660 [BIRD] figures on Sikyatki pottery 658, 682-698, 714 [BIRD] ornaments from Awatobi 628 [BIRD] ornaments in Sikyatki graves 733 [BIRD] vessels from Awatobi 624 BLOODY BASIN, cliff houses of 549 BODKINS, bone, from Awatobi 627 BONE BEADS from Honanki 573 [BONE BEADS] in Sikyatki graves 733 BONE OBJECTS from Awatobi 627, 628 [BONE OBJECTS], from Honanki 572 BONILLA, —, on Sandia population in 1749 584 BOURKE, J. G., identifies Tally-hogan with Awatobi 602 BOWLS, Sikyatki, decorations on 705 [BOWLS], see POTTERY. BOXES, earthenware, from Sikyatki 655 BRACELETS from Awatobi 628 BUTTERFLY figures on Sikyatki pottery. 678-680, 698 [BUTTERFLY] symbol on Hopi pottery 687

CALAKO in Hopi mythology 700 [CALAKO] katcina, origin of 666 CAMPBELL, GEO., cliff houses discovered by 533 CAMP VERDE, ruins near 534 CARDENAS, G. L., visits Tusayan in 1540 595 CARDINAL POINTS in Hopi ceremony 613, 628, 678 CASA GRANDE ascribed to the Hopi 531 CASA MONTEZUMA, see MONTEZUMA CASTLE. CASAS GRANDES, pottery from 624 CASTENEDA, P. DE, account of Tusayan 596 [CASTENEDA, P. DE] on Cibola hair-dressing 661 [CASTENEDA, P. DE] on early pueblo warfare 588 [CASTENEDA, P. DE] on Hopi fabrics 629 [CASTENEDA, P. DE] on pueblo kivas in 1540 575 [CASTENEDA, P. DE] on visit to Tusayan in 1540 596, 597 CAVATE DWELLINGS, function of 544 [CAVATE DWELLINGS] in Verde valley discussed 536, 537-545 CEMETERIES of Sikyatki 646-649 CEMETERY of Awatobi 593, 618 CEREMONIAL CIRCUIT of the Hopi 681 CHAIRS tabooed in Hopi kivas 626 CHARM STONES from Sikyatki 729 CHAVERO, A., on Nahuatl water symbol 569 CHAVES PASS, ruins at 532, 573 CHELLY CANYON, cliff houses in 578 [CHELLY CANYON], see TSEGI. CHIMNEYS, absence of, at Sikyatki 646 CHUKUBI, ruin of, discussed 583 CIBOLA, identification of 595 [CIBOLA], see ZUNI. CIGARETTES of reeds in sacrificial caves 736 [CIGARETTES] in Hopi ceremony 735 CINDER CONES, ruins in 532 CIRCULAR RUINS absent in southern pueblo area 576 CIST in Awatobi kiva 612 [CIST] in cavate lodges 542 [CIST] near cavate houses 543 CLANS formerly occupying Sikyatki 636 [CLANS] of Awatobi 610 [CLANS] of Kuekuechomo and Sikyatki 587, 588 CLIFF DWELLERS defined 531 CLIFF HOUSES, age of, in Red-rocks 545 [CLIFF HOUSES] and pueblos similar 537 [CLIFF HOUSES] formerly occupied by Hopi 578 [CLIFF HOUSES], human hand figures on 668 [CLIFF HOUSES] in Walnut canyon 532 [CLIFF HOUSES] of the Red-rocks 548, 549 [CLIFF HOUSES] of Verde valley classified 536 CLIFF PALACE and Honanki compared 552 CLIFF'S RANCH, pictographs near 548 CLOUD, see RAINCLOUD. CLOWN-PRIEST figures on Hopi pottery 659 COLANDER fragments from Tusayan ruins 624 COMUPAVI identified with Shunopovi 599 CONCEPCION, CRISTOVAL DE LA, at founding of Awatobi mission 599 COPPER found in Awatobi 608, 609, 631 [COPPER] bells in Arizona ruins 628, 629 [COPPER] unknown to ancient Tusayan 741 CORN attached to prayer-sticks 739 [CORN] found in Awatobi 606, 619 [CORN] found in Honanki 572 [CORN], Hopi symbolism of 662 [CORN] in Hopi ceremony 628 [CORN], sweet, introduced in Mishoninovi 604 CORN-MAID dolls of the Hopi 704 [CORN-MAID] figures of the Hopi 661 [CORN-MAID] figures on Hopi pottery 657, 658, 662 CORN MOUND, symbolic 740 CORN POLLEN in Hopi ceremony 628 CORNADO, F. V. DE, route of 530 COSMOGONY of the Hopi 647, 666, 732 COTTON cultivated by the Hopi 596, 629 [COTTON] fabrics in Verde ruins 573 [COTTON] garments of the Hopi 599 COVILLE, F. V., on identification of ancient food remains 741-742 CREMATION not practiced at Sikyatki 649 CROOKS in Tusayan ritual 703 [CROOKS] on Sikyatki pottery 703-704, 714, 724 CROSS figure allied to sun symbol 623 [CROSS] on Sikyatki pottery 702 CRYSTAL, see QUARTZ CRYSTAL. CUANRABI mentioned by Onate 599 CUPS from Sikyatki described 654 [CUPS], see POTTERY. CUSHING, F. H., on affinity of cliff dwellers and pueblos 532 [CUSHING, F. H.], on southern origin of Zuni clans 574 [CUSHING, F. H.], ruins visited by 534

DECORATION of Awatobi pottery 623, 624-625 [DECORATION] of Honanki pottery 570, 571 [DECORATION] of ladle handles 624 [DECORATION] of pottery by spattering 650, 668, 671, 677 [DECORATION] of Sikyatki pottery 650, 652, 655, 657-728 DELLENBAUGH, F. S., on identification of Cibola 595 DIPPERS from Awatobi described 624 [DIPPERS], see POTTERY. DOLLS, Corn-maid, of the Hopi 704 DOMESTIC ANIMALS of the Hopi 731 DOORWAYS of cavate houses 543, 552 DRAGONFLY symbolic of rain 630 [DRAGONFLY] symbol on pottery 669, 680-682 DRILL balances from Sikyatki graves 740

EAGLE PLUMES in Hopi rites 589 EAGLE SHRINE at Tukinobi 589 EAGLES kept by the Hopi 731 EAST MESA, ruins at 581, 585 ESPEJO, ANTONIO, Awatobi referred to by 596, 599 [ESPEJO, ANTONIO], Awatobi visited by 594 [ESPEJO, ANTONIO], on Hopi fabrics 629 [ESPEJO, ANTONIO], visits Tusayan in 1583 598 ESPELETA, an Oraibi chief 601 [ESPELETA], visits Santa Fe 601, 602 ESPELETA, JOSE, killed at Oraibi 600 ESPERIEZ mentioned by Onate 599 ESTUFA, see KIVA.

FABRICS, see TEXTILE. FEATHER fabrics from Sikyatki 629 [FEATHER] symbols on Hopi pottery 663 [FEATHER] symbols on Sikyatki pottery 658, 682-698, 714, 723, 724 FEATHERED STRINGS represented on pottery 662 FEATHERS on prayer-sticks 739 FETISH, mountain lion, from Awatobi 618 [FETISH], mountain lion, from Sikyatki 730 [FETISH], personal, from Sikyatki 729 FEWKES, J. W., on archeological expedition to Arizona, 1895 519-744 FIGUEROA, JOSE, killed at Awatobi 600 FIRE, Hopi purification by 647 [FIRE], see NEW-FIRE CEREMONY. FIRE-HOUSE, ancient occupancy of 633 [FIRE-HOUSE] ruin of Tusayan 590, 633 FIREPLACES in cavate dwellings 641 FIREWOOD PEOPLE at Sikyatki 632, 633, 640, 646 [FIREWOOD PEOPLE] of Tusayan 672 FLAGSTAFF, cliff houses near 533 FLOWER FIGURE on Hopi pottery 697 [FLOWER FIGURE] on Sikyatki pottery 658, 680 FLOWERS, see VEGETAL DESIGNS. FLUTE CEREMONY not performed in kiva 575, 612 [FLUTE CEREMONY], trails closed during 597 FLUTE-LIKE OBJECTS from Awatobi 624 [FLUTE-LIKE OBJECTS] from Sikyatki 656 FLUTE SOCIETY, prayer-sticks of the 737 FOOD REMAINS in mortuary vessels 741 FOSSILS used in Hopi ceremony 730 FRASQUILLO, flight of Tanoan refugees under 578, 600 FROG figures on Sikyatki pottery 658 [FROG] figures on Tusayan bowls 677

GARAYCOECHEA, JUAN, Awatobi visited by 600 [GARAYCOECHEA, JUAN], missionary labors of 601 GARDENS, modern, at Sikyatki 646 GENESIS, see COSMOGONY. GEOMETRIC figures on Sikyatki pottery 701-705 GERMINATIVE symbol on Sikyatki pottery 704 GODDARD, S., with archeological expedition in 1895 527 GOD OF DEATH of the Hopi 641 GOODE, G. BROWN, acknowledgments to 528 GORGETS in Sikyatki graves 733 GUTIERREZ, ANDRES, at founding of Awatobi mission 599

HAIR, human, woven by the Hopi 630 HAIRDRESSING of the Hopi 661, 663 HANCE'S RANCH, pictograph bowlder near 545 HAND figures on Sikyatki pottery 666-668, 728 HANO compared with Walpi 642 [HANO] in 1782 579 [HANO], when established 636 HAVASUPAI, cliff dwellings occupied by 533 HEART represented in animal figures 673 HEMATITE fetish from Sikyatki 730 HEMENWAY, MARY, Kawaika pottery purchased by 590 HE-SHOTA-PATHL-TAĬE, Zuni name of Kintiel 534 HODGE, F. W., acknowledgments to 527 [HODGE, F. W.] on colander fragments from Salado ruins 624 [HODGE, F. W.] on recent advent of the Navaho 658 [HODGE, F. W.], Sikyatki excavation aided by 648 HODGE, Mrs M. W., acknowledgments to 527 HOFFMAN, W. J., on ruins at Montezuma Well 546 HOLBROOK, ruins near 533 HOLGUIN, Capt., Payuepki attacked by 583 HOLMES, W. H., on evolution of pottery designs 715, 716, 727 HOMOLOBI, location of 532 HONANKI, art remains found at 569 [HONANKI], origin of name 553, 559 [HONANKI], discovery of ruin of 534, 551 [HONANKI] ruin discussed 558-569 HOPI, abandonment of villages by 580 [HOPI] and Verde ruins compared 573 [HOPI], early migrations of clans of 574 [HOPI] knowledge of Montezuma Well 547 [HOPI] pictographic score 568 [HOPI] pueblos in 1782 579 [HOPI] request removal to Tonto basin 534 [HOPI] ruins, distribution of 581 [HOPI], southern origin of part of 568 HORN CLANS at Sikyatki 669 HORN-HOUSE, ruin of 590 HORSES, how regarded by ancient Hopi 598, 599 HOUGH, W., pottery figure interpreted by 664 HOWELL, E., cliff houses discovered by 533 HUMAN FIGURES on Sikyatki pottery 660 HUMAN REMAINS in Awatobi ruins 610, 612, 618 [HUMAN REMAINS], see CEMETERIES.

IDOL, see ALOSAKA, DOLL, FETISH. INSECT figures on Sikyatki pottery 658 IRRIGATION represented in pictography 545 [IRRIGATION] ditches in Verde valley 538

JACOB'S WELL described 546 JAKWAINA, farm of, at Sikyatki 640 JARAMILLO, JUAN, on "Tucayan" 595 JARS, see POTTERY. JEDITOH VALLEY, ruins in 581, 589, 592 JUDD, JAMES S., acknowledgments to 527

KACHINBA ruin described 589 KATCI, a Hopi folklorist 637 [KATCI], farm of, at Sikyatki 641 KATCINA cult in Tusayan 625, 633 [KATCINA] defined 661, 732 [KATCINA] figures on Hopi pottery 624, 658, 665 KAWAIKA, application of name 622 [KAWAIKA], pottery from 622 [KAWAIKA], ruins at 590 KEAM, T. V., excavations by, at Kawaika 622 [KEAM, T. V.], idols removed and returned by 619 KEAM'S CANYON, ruins in 581 KINNAZINDE, ruin of 534 KINTIEL ascribed to the Zuni 534, 591 [KINTIEL], location of 533 KISAKOBI, former site of Walpi 578 [KISAKOBI] ruins described 585 [KISAKOBI], settlement of 635 KISHYUBA, a Hopi ruin 591 KISI and cavate house compared 544 KIVA-LIKE remains at Honanki 560 KIVAS, absence of, in Sikyatki 642 [KIVAS], absence of, in southern cliff houses 574 [KIVAS], ceremonial replastering of 645 [KIVAS], distribution of 561, 574 [KIVAS] of Awatobi 611 [KIVAS], platforms characteristic of 541 [KIVAS], round, evolution of 575 K'N'-I-K'EL, see KINTIEL. KOKOPELI, a Hopi deity 663 KOPELI, services of, at Sikyatki 641, 643 KOYIMSE of the Hopi 659 KUeCHAPTUeVELA, former site of Walpi 578 [KUeCHAPTUeVELA] ruin described 585 KUeKUeCHOMO ruins described 586 KWATAKA, a Hopi monster 691

LADLES from Awatobi described 624 [LADLES] from Sikyatki described 655 [LADLES], see POTTERY. LANGLEY, S. P., acknowledgments to 528 LELO, farm of, at Sikyatki 640 LEROUX, A., Verde ruins discovered by 530 LIGHTNING symbol on Hopi pottery 673 LIGNITE deposits near Sikyatki 643 [LIGNITE] gorgets in Sikyatki graves 733 LINES, broken, on Sikyatki pottery 704 LUMMIS, C. F., on Montezuma Well ruins 546

MAMZRAUTI ceremony introduced at Walpi 604 MAN-EAGLE, a Hopi monster 691 [MAN-EAGLE] on Sikyatki pottery 683 MARIE, AUG. STA., an Awatobi missionary 600 MASAUWUH in Hopi mythology 666 [MASAUWUH], see GOD OF DEATH. MASIUMPTIWA, Awatobi legend repeated by 603 MASONRY of Awatobi 616 [MASONRY] of Honanki 563 [MASONRY] of Palatki 554-555 [MASONRY] of Sikyatki 644 MEAL, sacred, trail closed with 596, 597 [MEAL] sacrifice by the Hopi 739 MEARNS, E. A., on Verde valley ruins 535, 544, 546 MEDICINE BOWLS of the Hopi 681 [MEDICINE BOWLS] of the Zuni and Hopi 655 MELINE, J. F., on settlement of Sandia 584 MESCAL in Verde valley caves 550 METAL not found at Honanki 571 [METAL] not found at Sikyatki 649, 741 METATES found in Awatobi 625, 626 [METATES] found in Honanki 571 [METATES] found in Sikyatki graves 731 MICA, see SELENITE. MIDDLE MESA, ruins at 581, 582 MIGRATION of Hopi clans 577 MILLER, Dr, pottery collected by 675 MINDELEFF, COSMOS, Homolobi ruins examined by 532 [MINDELEFF, COSMOS], on absence of kivas in Verde ruins 561 [MINDELEFF, COSMOS], on cavate houses 543 [MINDELEFF, COSMOS], on function of cavate lodges 544 [MINDELEFF, COSMOS], on origin of circular kivas 576 [MINDELEFF, COSMOS], on similarity of cliff dwellings and pueblos 537 [MINDELEFF, COSMOS], on Verde valley ruins 535 MINDELEFF, VICTOR, Awatobi described by 602 [MINDELEFF, VICTOR], groundplan of Chukubi by 583 [MINDELEFF, VICTOR], groundplan of Mishiptonga by 590 [MINDELEFF, VICTOR], on Awatobi kivas 612 [MINDELEFF, VICTOR], on distribution of Tusayan ruins 577 [MINDELEFF, VICTOR], on former sites of Walpi 585 [MINDELEFF, VICTOR], on Horn-house and Bat-house 590 [MINDELEFF, VICTOR], on origin of circular kivas 576 [MINDELEFF, VICTOR], Shitaimovi mentioned by 582 [MINDELEFF, VICTOR], Sikyatki described by 632 MISHIPTONGA, ruin of 590 MISHONINOVI in 1782 579 MISHONINOVI, OLD, discussed 582 MISSION, ruins of, at Awatobi 606 [MISSION], when established at Awatobi 599 MISSIONS among the Hopi 595 MOKI, see HOPI. MONTEZUMA CASTLE and Honanki compared 563 [MONTEZUMA CASTLE] on Beaver creek 549 MONTEZUMA WELL, ruins at 534, 546-548 MOONEY, JAMES, cited on Kawaika pottery 590 MORFI, JUAN A., on Hopi pueblos in 1782 579 [MORFI, JUAN A.], on settlement of Sandia 584 MORTARS found in Awatobi 626 MORTUARY CUSTOMS of the Hopi 648, 656 MORTUARY OBJECTS in Sikyatki graves 650, 656 MORTUARY REMAINS in Awatobi 617 MORTUARY SLABS from Sikyatki 732 MORTUARY VESSELS, food remains in 741 MOTH FIGURES on Sikyatki pottery 678-680 MOUNTAIN-LION fetish from Sikyatki 730 [MOUNTAIN-LION] figure on pottery 671 [MOUNTAIN-LION] in Hopi mythology 545 MOUNTAIN-SHEEP figure on pottery 669, 671 MUeYINWU, a Hopi deity 647, 667 MYTH, see COSMOGONY; GENESIS. MYTHIC origin of Kanelba 638-639 [MYTHIC] personages on pottery 665

NAHUATL and Hopi pictographs compared 569 NAIUTCI injured by stick swallowing 664 NAKWAKWOCI defined 662 NAMPEO, a Hopi potter 660 NASYUNWEVE, a Hopi folklorist 637, 640 NAVAHO and Hopi intermarriage 658 [NAVAHO] ceremonial circuit 681 [NAVAHO] depredations in Tusayan 585 [NAVAHO] in Antelope valley 592, 593 [NAVAHO] katcinas on Hopi pottery 658 [NAVAHO], late appearance of, in Tusayan 581 [NAVAHO] name of Awatobi 594 [NAVAHO], recent advent of, in New Mexico 658 [NAVAHO], shrine robbed by 612 NAYBI identified with Oraibi 599 NECKLACES in Sikyatki graves 733 NEEDLES, bone, from Awatobi 627 NEW-FIRE CEREMONIES of the Hopi 586, 602 NEW MEXICO, see NAVAHO. NIEL, J. A., on Tanoan migration to Tusayan 578, 584 NIMANKATCINA of the Hopi 593 NIZA, MARCOS DE, on Totonteac fabrics 629 NOMENCLATURE of Awatobi 594 [NOMENCLATURE] of Sikyatki 636 NORDENSKIOeLD, G., on affinity of cliff dwellers and pueblos 532 [NORDENSKIOeLD, G.], on evolution of pottery design 716, 727 [NORDENSKIOeLD, G.], cited on Mesa Verde villages 555, 563, 678 [NORDENSKIOeLD, G.], on origin of round kivas 575 [NORDENSKIOeLD, G.], on platforms in Mesa Verde kivas 541 [NORDENSKIOeLD, G.], prayer-sticks found by 736 NUeSHAKI, etymology of 578, 586

OAK CREEK, ruins on 533, 550 OBSIDIAN objects from Sikyatki 732 OFFERINGS by Indian excavators 641 ONATE, JUAN DE, Awatobi visited by 594, 599 OPENINGS in Honanki walls 565 [OPENINGS], see DOORWAY. ORAIBI, age of 607 [ORAIBI] in 1782 580 [ORAIBI] legendary origin of 634 [ORAIBI], site of 578 ORIENTATION of Awatobi mission 609 ORNAMENTS in Sikyatki graves 733 OTERMIN, ANT., attempted reconquest by 584 OWENS, J. G., acknowledgments to 646

PADILLA, JUAN, visits Tusayan in 1540 596 PAHO, see PRAYER-STICK. PAIAKYAMU figures on Hopi pottery 659 PAINT, see PIGMENT. PALATKI, art remains found at 569 [PALATKI], population of 567 [PALATKI] ruins discovered 534, 551 [PALATKI] ruins described 553-558 PALATKWABI, a traditional land of the Hopi 529, 531, 568, 672 PALEOGRAPHY, see DECORATION. PASSAGEWAYS in cavate dwellings 542 [PASSAGEWAYS] in Honanki 565 PATKI PEOPLE, early migrations of the 574 [PATKI PEOPLE], southern origin of the 529, 568 PATUN PHRATRY, southern origin of 529 PAYUePKI, a ruin in Tusayan 578, 583 [PAYUePKI], possible origin of 584 PEACHES cultivated near Sikyatki 646 [PEACHES] introduced in Oraibi 604 [PEACHES] of the Hopi 639 PHALLIC representations among the Hopi 663 PICTOGRAPHS at Honanki 567, 568 [PICTOGRAPHS] at Palatki ruin 556 [PICTOGRAPHS] in Verde valley 545 [PICTOGRAPHS] near Montezuma Well 548 [PICTOGRAPHS] near Schuermann's ranch 550 [PICTOGRAPHS] of Awatobi totems 610 [PICTOGRAPHS] on Awatobi cliffs 626 [PICTOGRAPHS], see DECORATION. PIGMENT found at Awatobi 618 [PIGMENT] found at Sikyatki 728, 729 [PIGMENT] how applied by the Hopi 650 [PIGMENT] used on prayer-sticks 630 PIPES in Sikyatki graves 733 PLASTERING on Awatobi walls 616 [PLASTERING] of Honanki ruin 563 [PLASTERING] of Palatki ruin 555 [PLASTERING] of Sikyatki rooms 645, 646 PLATFORMS in cavate dwellings 541 [PLATFORMS] in Honanki 566 PLUMED SNAKE cult in Tusayan 671, 672 [PLUMED SNAKE] figures on Hopi kilts 696 [PLUMED SNAKE] figure on pottery 658, 671 [PLUMED SNAKE] in Hopi mythology 668 POLISHING STONES from Sikyatki 729 POPULATION of Awatobi 605 [POPULATION] of Honanki 567 PORCUPINE figure on pottery 669 PORRAS, Padre, missionary labors of 595, 599, 600, 605 POTTERY decoration of the Hopi 569 [POTTERY] from ancient Walpi 585 [POTTERY] from Awatobi 621-625 [POTTERY] from Honanki classified 570 [POTTERY] from Payuepki 584 [POTTERY] from Shunopovi and Mishoninovi 582 [POTTERY] from Sikyatki discussed 650-728 [POTTERY] from Verde and Colorado Chiquito compared 573 [POTTERY], mortuary, from Awatobi 617 [POTTERY], mortuary, from Kawaika 590 [POTTERY], mortuary, from Sikyatki 649 [POTTERY] of ancient Tusayan 617 POWAMU ceremony of the Hopi 702 POWELL, J. W., ruins found by 532 PRAYER-STICKS, cross-shape, of Keres origin 703 [PRAYER-STICKS] from Awatobi 613, 618, 630-631 [PRAYER-STICKS] from Honanki 573 [PRAYER-STICKS] from Sikyatki 649, 736-739 [PRAYER-STICKS] in Hopi ceremony 628 [PRAYER-STICKS], prescribed length of 668 [PRAYER-STICKS], significance of 688, 738 PRAYER-STRINGS of the Hopi 662 PRIESTS, Hopi, succession of 637 PUEBLO GRANDE, see KINTIEL. PUEBLO INDIANS descended from cliff dwellers 531, 532 [PUEBLO INDIANS] RUINS, of Verde valley classified 536 [PUEBLO INDIANS] and cliff dwellings similar 537

QUADRUPED figures on Sikyatki pottery 668-671 QUARTZ CRYSTAL from Sikyatki 729

RABBIT figure on Sikyatki pottery 669, 670 RABBIT-SKIN robes of Tusayan 629 RAIN symbol on bird ornaments 733 RAINBOW symbols on Sikyatki pottery 681 RAINCLOUD SYMBOL of the Hopi 681 [RAINCLOUD SYMBOL] on Awatobi cist 613 [RAINCLOUD SYMBOL] on gravestones 732 [RAINCLOUD SYMBOL] on Hopi pottery 694 [RAINCLOUD SYMBOL] on Sikyatki pottery 689, 690 RATTLESNAKE TANKS, ruins at 532 RED ROCKS, cliff houses of the 548-549 REPTILE figures on pottery 658, 671-677 RUINS of East Mesa discussed 585 [RUINS] of Tusayan 577 [RUINS], see AWATOBI, HONANKI, PALATKI, SIKYATKI, etc.

SACRIFICE among the Hopi 738 [SACRIFICE], see OFFERING. SAINT JOHNS, ruins near 533 SALIKO, Awatobi legend repeated by 603 [SALIKO] on the Awatobi Mamzrautu 611 SAN BERNABE, mission name of Shunopovi 607 SAN BERNARDO, mission name of Awatobi 594, 595, 599 SANDALS found in Honanki 573 SANDIA, Hopi name for 584 [SANDIA] settled by Tanoan people from Tusayan 584 SAN JUAN, headdress from 734 SCHUeRMANN, —, acknowledgments to 559 [SCHUeRMANN], ruins near ranch of 550-553 SEATS, stone, in Awatobi ruins 626 SEEDS in mortuary vessels 741 SELENITE deposits near Sikyatki 643 [SELENITE] in Sikyatki graves 730, 733 SELER, E., Mexican designs gathered by 705 SERPENT, plumed, of the Hopi 547, 548 SHALAKO, see CALAKO. SHELL beads from Honanki 573 [SHELL] bracelet from Honanki 572 [SHELL] from Sikyatki graves 739 [SHELL] ornaments from Awatobi 628 [SHELL] ornaments in Sikyatki graves 733 SHIMO, Awatobi legend repeated by 602 SHIPAULOVI in 1782 579 SHITAIMOVI, ruin of 582 SHRINES at Awatobi described 619-621 [SHRINES] at Walpi 586 [SHRINES] near Tukinobi 589 [SHRINES] robbed by Navaho 612 [SHRINES] unearthed at Awatobi 613 [SHRINES] of the Hopi 613 SHUNOPOVI in 1782 579 [SHUNOPOVI], OLD, discussed 582 SICHOMOVI compared with Walpi 642 [SICHOMOVI], Tewa name for 642 [SICHOMOVI], when established 578, 636 SIKYATKI and Awatobi pottery compared 623, 659 [SIKYATKI] and modern Hopi pottery compared 649 [SIKYATKI], destruction of 633 [SIKYATKI], etymology of 636 [SIKYATKI] inhabitants settle at Awatobi 596 [SIKYATKI] people harrassed by Walpians 588 [SIKYATKI], prehistoric character of 592, 632 [SIKYATKI] ruins described 631-742 [SIKYATKI], reasons for excavating 591 [SIKYATKI] ruins examined 535 SITES of Tusayan pueblos 578 SITGREAVES, L., on ruins near San Francisco mountains 532, 533 [SITGREAVES, L.], cited on selenite deposits 643 SLIPPER-FORM VESSELS from Sikyatki 652 SMOKING in Hopi ceremony 734 SNAKE represented on pottery 671, 677 [SNAKE], see PLUMED SNAKE. SNAKE HUNT, taboo of work during 639 SNAKE PEOPLE, absence of, at Sikyatki 740 [SNAKE PEOPLE], early arrival of, at Tusayan 582 [SNAKE PEOPLE], northern origin of 575 [SNAKE PEOPLE] settle at Walpi 617 SNAKE-RATTLE in Sikyatki grave 740 [SNAKE-RATTLE] used for ornament 740 SORCERY, Awatobi men accused of 603 SPANISH OBJECTS found at Awatobi 606, 623, 631 [SPANISH OBJECTS] unknown to early Tusayan 741 SPATTERING, pottery decorated by 650, 668, 671, 677 SPOONS from Sikyatki described 655 [SPOONS], see POTTERY. SQUASH indigenous to the southwest 621 [SQUASH] flower, symbolism of the 661 SQUAW MOUNTAIN, cavate dwellings near 534 STALACTITES in Sikyatki graves 730 STAR figures on Sikyatki pottery 702, 724 [STAR] symbol on Hopi pottery 696 [STAR] symbols on Sikyatki pottery 680, 690 STEPHEN, A. M., on Awatobi kivas 612 [STEPHEN, A. M.], on Horn-house and Bat-house 590 [STEPHEN, A. M.], on Mishiptonga ruin 590 [STEPHEN, A. M.], on occupancy of Kuekuechomo 587 [STEPHEN, A. M.], on origin of certain katcina 666 STEVENSON, JAMES, ruins discovered by 532 STEVENSON, M. C., on Keresan cannibal giants 665 STICK SWALLOWING by the Hopi 664 STONE IMPLEMENTS from Awatobi 625-626 [STONE IMPLEMENTS] from Honanki 571 [STONE IMPLEMENTS] from Sikyatki 729 SUN FIGURE in Powamu ceremony 702 SUNFLOWER symbols on Sikyatki pottery 702 SUN SYMBOL, cross allied to 623 [SUN SYMBOL] on Sikyatki pottery 699-701 SUN WORSHIP of the Hopi 699 SUPELA, Awatobi legend repeated by 603 SWASTIKA figures on Sikyatki pottery 703

TABOO of work during snake hunt 639 TADPOLE figures on Sikyatki pottery 658, 677 TALLA-HOGAN, meaning of 594 [TALLA-HOGAN], Navaho name of Awatobi 594 TANOAN migration to Tusayan 578, 600, 636 TAPOLO, an Awatobi chief 603, 611 TATAUKYAMU, a Hopi priesthood 611 TATCUKTI, a Hopi clown-priest 659 TAWA (SUN) PHRATRY, southern origin of 529 TCINO, garden of, at Sikyatki 638, 640, 646 TERRACED FIGURES of Mexico and Tusayan 705 [TERRACED FIGURES] on Sikyatki pottery 701, 703 TEWA PEOPLE occupy Payuepki 584 [TEWA PEOPLE], progressiveness of, in Tusayan 580 TEXTILE FABRICS from Awatobi 629-630 [TEXTILE FABRICS], absence of, at Sikyatki 649 [TEXTILE FABRICS] found in Honanki 572, 573 [TEXTILE FABRICS], Sikyatki dead wrapped with 656 TINDER TUBE from Honanki 572, 573 TOBACCO, see SMOKING. TOBACCO PHRATRY in Awatobi 611 TOBAR, PEDRO, visits Tusayan in 1540 578, 595, 596, 631 TONTO, origin of term 534 TONTO BASIN, ruins in 534 TOTONAKA, a Hopi deity 647 TOTONTEAC identified with Tusayan 534 [TOTONTEAC], suggested origin of 534 TOYS of pottery from Sikyatki 656 TRAILS ceremonially closed 596-597 TRINCHERAS defined 550 [TRINCHERAS] in Red-rock country 549, 550 TRUJILLO, JOSE, probably killed at Shunopovi 600 TSEGI CANYON and Tusayan pottery compared 623 [TSEGI CANYON] formerly occupied by Hopi clans 658 [TSEGI CANYON], see CHELLY CANYON. TUBES, bone, from Awatobi 627 TUCANO, name applied to Tusayan 595 TUCAYAN, name applied to Tusayan 595 TUKINOBI, ruin of, described 589 TURQUOIS beads found at Honanki 573 [TURQUOIS] mosaics of the Hopi 662 [TURQUOIS] objects in Sikyatki graves 641, 733 TUSAYAN, application of term 577 [TUSAYAN] identified with Hopi villages 595 [TUSAYAN] ruins discussed 577-742 [TUSAYAN] towns in 1540 606 [TUSAYAN], see HOPI. TUZAN, name applied to Tusayan 595 TYLOR, E. B., cited on primitive sacrifice 738

UTE depredations in Tusayan 585 [UTE], late appearance of, at Tusayan 581

VARGAS, DIEGO DE, Awatobi visited by 594 [VARGAS, DIEGO DE], Tusayan conquered by 600 VASES, see POTTERY. VEGETAL DESIGNS on Hopi pottery 698-699 VERDE VALLEY and Tusayan ruins compared 573 [VERDE VALLEY], archeology of 530 [VERDE VALLEY] ruins discussed 536, 576 VETANCURT, A. DE, Awatobi mentioned by 594 [VETANCURT, A. DE], on destruction of Awatobi mission 600 VOTH, H. R., decorated bowl collected by 665 [VOTH, H. R.], on ancient pottery found at Oraibi 607

WALLS of Honanki described 559 [WALLS] of Palatki ruin 557 [WALLS], see MASONRY. WALNUT CANYON, cliff houses in 532 WALPI, ancient, pottery of 660 [WALPI] compared with other villages 642 [WALPI], former sites of 585, 635 [WALPI], gradual desertion of 586 [WALPI] in 1540 578 [WALPI] in 1782 579 [WALPI], origin of name 585 [WALPI], southern origin of clans of 529 WALTHER, HENRY, pottery repaired by 682 WAR GOD symbolism on Hopi pottery 664 WATER used in Hopi ceremony 689 WATER-HOUSE PEOPLE of Tusayan 672 [WATER-HOUSE PEOPLE], see PATKI. WATER SUPPLY of Sikyatki 638, 646 WEAPONS of ancient Tusayan 596, 598 WHISTLES, bone, from Awatobi 627 [WHISTLES] used in Hopi ceremonies 628 WINSHIP, G. P., acknowledgments to 527 [WINSHIP, G. P.], Castaneda's narrative translated by 596 WIPO SPRING in Tusayan 639 WOOD in Palatki ruin 555 [WOOD], method of working, at Honanki 571 [WOOD], remains of, at Honanki 562, 566 [WOOD], objects of, from Honanki 572 WOOD'S RANCH, pictograph bowlder near 545

XUMUPAMI identified with Shunopovi 599

YUCCA fiber anciently used 572

ZAGNATO, an Awatobi synonym 594 ZAGUATE, an Awatobi synonym 594 ZAGUATO, an Awatobi synonym 594 ZINNI-JINNE, see KINNAZINDE. ZUNI and other pottery compared 623 [ZUNI] origin of Kintiel 534, 591 [ZUNI], Shalako ceremony of 700 [ZUNI], snake figures on pottery of 677 [ZUNI], southern origin of clans of 574 [ZUNI], stick-swallowing at 664

* * * * *



Transcriber's Notes:

Some illustrations have been repositioned to avoid breaking up the text. Page numbers in the List of Illustrations refer to the original printed report. The Index has been edited to list only the topics contained in this report.

The original book contains some diacriticals that are represented in this e-text as follows:

The ĭ represents a breve (u-shaped) above the i. (He'-sho'ta pathl-taĭe,)

The ā represents a macron (straight-line) above the a. (Nā-ac-nai-ya, and Estevā)

Page 522, Table of Contents: Ornaments, necklaces, and gorgets (page 733) in original report changed to Necklaces, gorgets, and other ornaments to match the actual section heading.

Page 525, List of Illustrations: CXXXV, a in original report changed to CXXXV, b to match the actual caption. (Fig. 270. Outline of plate CXXXV, a)

Page 526, List of Illustrations: triangles in original report changed to triangle to match the actual captions. (Fig. 336. Double triangles) and (Fig. 337. Double triangles and feathers)

Page 652: attemps in original report changed to attempts. (The first attemps at ornamentation)

Page 688, Footnote 1 in original report, now Footnote 145: annulets in original report changed to amulets. (ceremonial paraphernalia, as annulets, placed on sand pictures)

Page 702: respresented in original report changed to represented. (A large number of crosses are respresented in plate)

Page 706: Sityatki in original report changed to Sikyatki. (animal figures are unknown in this position in Sityatki pottery;)

Page 709 in original report, now page 708: lines in original report changed to line. (FIG. 288—Single lines with triangles)

Page 731: to-day in original report changed to today for consistency. (tethering in use today.)

Page 737: offerigs in original report changed to offerings. (ancient prayer offerigs)

Page 741: accompaning in original report changed to accompanying. (is set forth in the accompaning letter)

Page 744: In Appendix, Plate CLXXIII, f, the 5th digit of number is missing in original report; represented by a question mark. (f, 1561 0;)

Plate CXL: SITYATKI in original report changed to SIKYATKI. (FIGURES OF BIRDS FROM SITYATKI)

All other spelling and accent variations and inconsistencies have not been changed from the original document, except for minor punctuation corrections.

THE END