This second place of the pueblo is called Kisakobi and the Spanish mission house Niicaki. FEWKES] RELIGIOUS INFLUENCE OF THE SPANIARDS 581 . the return of the Spanish after the battle of the padres during the Pueblo Revolt of 1680.
Clans from Tokonabi — Continued
CHRONOLOGIC SEQUENCE OF THE ADVENT OF CLANS
The combined clans of the Ala-Leiiya pueblo acquired kinshii) with the Honau-Tciia through the Ala who had lived in Tokonabi in Avith theTciia. The lloiiaii-Tciia and the Ala-Lenya later consolidated in Walpi... and the latter's city.
FEWKES] THE TCUA CLANS 587
CLANS FROM TOKONABI
When the Snake settlement was first built at the northern base of the eastern mesa, the Snake, Puma, Dove, and Cactus jioples may have all been present, but the Snakeclan was dominant and its leader. The burden of the Serpent Legend is that in ancient times, when the l*unia, l)<)\-c and Horn clans lived in 'Iokonal)i, a youth of the former.
FEWKES) HISTORY OF TCUA CLANS 589 posed that these women were of Shoshonean affinity, possi))ly from a
The horn clan which gave Niari one of the daughters of the snakes, the other the male ancestor of the flute Idans. I'UM parallels to those of the Serpent are interpreted as due to the foi-mer life of the Horn with the clans of the Serpent.
592 TUSAVAN MIGRATION TRADITIONS [KTM. ANN, 19
FEWKES] THE ALA-LENYA CLANS
594 TUSAYAN MIGRATION TRADITIONS
CLANS FROM PALATKWART AND THE LITTLE COLOKADO rUEULOS'
Amono- The first clans to migrate from the pueblos of the Little Colorado" in search of homes in the northern Tusayan of which information is gathered through legends were the Patun or Pumpkin Thev orio-inallv clans who lived in the Little Colorado, southwest of Hoi' .current. piu^blos." and were joined by the Atoko (Crane) and Kele (Pigeon Falcon) clans. They settled at Tcukubi, on the Middle Mesa, which was abandoned after the war. the others eventually at \\aipi. In most of the flute altars there are two mounds .. of ,>md{taJadco,nr. -p.dlen mound") into which artihcial iiowers are inserted The construction of similar flower mounds(ath/<>sd,unMo >^>)ni The Underworld is mentioned in legends of Piba and Patun for the origin of their Tataukvamu, WiiwiUcimtu.
This Alosaka cult, which, as shown elsewhere, is in some cases connected with the Flute Group's Mountain Sheep clan, is one of the most confusing at Walpi. In the Soyaluna, or winter solstice ceremony, we find a figure of Alosaka on the shield of the Ala-Lenya people, and at Oraibi there is a screen similarly decorated. Vn intimate stud\- of the cliaractcr of tiic sui\i\ing rites wiiicii these clans say thev.
FEWKES] THE PATKI CLANS 597 introduced substantiates this claim of their legends, for all the cere-
Ili.storicul (locuiiit'iit.-^ i)t' tlic.si.xtcciith uiul.scvt'iiteentli centuries indicate the existence at that time of inhabited) ueblo.s in the region west of Zufii and south of today's Hopi towns. He had been there in 1598 and had gone from them to the mines north of Prescott and returned to Zufii by a "shorter" route. In 1632 the Little Colorado settlements were still occupied, but by the mid-seventeenth century the Apache had raided the area between the settlements of the sedentary Sobaipuri tribe of the San Pedro and those of the Hopia in Little Colorado , which prevented trade between the tribes. common in the sixteenth century.
In 1674 the hostiles had destroyed a Zufii pueblo, and there ... is every reason to believe that they had forced the clans of the Little Colorado valley towards the modern Tusayan. It is therefore highly probable that the pueblos in Winslow's neighborhood were deserted in the latter half of the seventeenth century. The "Kingdom of Totoiiteac", mentioned in documentary accounts written in the sixteenth century, is now generally considered the same as Tusayan, but neither name was confined to the present Moqui reservation in early times.
FEWKESJ THE PATKI CLANS 599 Captain Melchior Diaz learned from the natives that "Totonteac lies
600 TUSAYAN MIGRATION TRADITIONS
FEWKES] THE 7*ATK[ CLANS
602 TISAYAN MIGRATIOK TRADITIONS
THE PATKI CLANS
CLAN OF MriOBI AND NFAV MEXICAN PUE1',L()S .. The, autlu))- to collect hiis hccii uiuihle omiiiueh iiiforination concerning the early history of the Bear tribe. Archaeological evidence indicates that this pueblo was destroyed before the first contact of the Hopi with the Spanish, and the Kokop legends state that it was overthrown by Walpi. It is believed to be a reference to the Sikyatki tragedy, and to indicate that Masauu, the staff of Fire, was tutelary god of the Kokopor Firewood people(>.
Katci, chief of the surviving Kokopclans, says that his people originally came from th(> pueblo of Jemez or the country of Jemez, and that before they lived in Sikyatkithe they had a puei)lo in Keams canyon. No history connected with the migration of the Honani clans has yet been obtained, Inititi said that they lived in Kicuba and Ijroughtkatcinas, which are now in special preservation. The Honani clans once lived at Tuwanakahi, noi'th of the Hopi. puel)los, where the ruins still remain to be seen.
CLANS FROM MUIOBI
It has a tigurine of PiUikoiihoya, which corresponds to Zuiii Ahaiuta, and when it is placed in i)lace, id actions are identical with those of Naiuehe. On the walls of the room where he is kept are iigiiris of animals with circular points, the same as those in Ziini, and a public dance. The evidence is strong enough to show that Monitcita is closely drawn from the warrior celebration of the Zufii Bow priests and is believed to be derived from Zuiii.
The probability that the Pakab (Reed, Arrow) clans correspond to the Awata (Bow) clans makes it possible that Awatobi was settled by. There is nothing in the Pakab legends that forbids this, but on the other hand there is nothing definite to support it.. except the important statement that there were Pakal people in Awatobi. The Pakab-Awata may then be regarded as the founders of the Awatolii, and if this is true there must have been a close relationship between the Awato)) and the Zufii, or some settlement or Pueblo whose inhabitants later went to the Zufii.
010 TUSAVAN MIOKATION TKADITIONS
Towards the end of the 11th century, the majority of women in the asafratery moved to another point on the eastern mesa and founded Siehumox'is puelilo. As the legends state that the Asa traveled about this time to the same region, it is likely that they were the people that Anza had received. It is not unlikely that the Asa and Tewaclans formed part of the Tanoan people who were forced to leave the upper Rio Grandevalley directly after the Great Revolt of 1680.
There is a striking similarity between this mask and those from Natacka, and it is suspected that the Asa brought Natacka to the eastern mesa. The author suspects with good reason that Oraibi has no Natackain Powanul ceremony. The similarity in symbolism between the masks of Tcakwaina, Natacka.. iuid Calakotaka is remarkable, and it is not impossible that the representations arc derived from Zufii or some Zuiii settlement.
IKWKES] ASA CLANS
HANO CLANS 615 they went on to th(> East mesa, where they luiilt a pueblo on the hioh
HANO CLANS 615they went on to the (> East mesa, where they built a pueblo on the hioh. The Ute drove all the sheep they had caught and made a camp of the carcasses. There is a summary of the luimber above the wagon route to llano a short distance below the gap (Wala).
As a reward for their assistance in invading the Utes, the Tewa were given for their farms all the land north of a line passing through the Wala, a gap, across the valleys on each side of the eastern mesa, at right angles to the mesa; there are now their farms and homes in the foothills near lsl)a. The land holdings of the Hopi clans are south of this line, and the new houses they have built in the foothills are on the same side. Almost all Han people speak Hopi as well as Tewa.. but even Hopi men married to Han women do not understand the language of the pueblo they live in.
FEWKES] HANO CLANS 617 Census of Haxo Clans
618 TUSAYAN MIGRATION TRADITIONS
FEWKES] HANO CLANS
620 TUSAYAN MIGRATION TRADITIONS
FEWKES] HANG CLANS 621
RELIGIOUS SOCIETIES AT WAEPI
These societies are considered the oldest in Widpi, and the ceremonies they perform are sui'vivals, ])ossibly with a few modifications, of a worship j)racticed in the former home of the Snake and Horn clans at'l "<)konal)i. The nature of the rites at Walpi in early times perhaps jiidj^vd from that of their modern survivals, namely the. The chi(>f however, and the majority of the members still come fi' oni the Serpent tribe, and includes.
The migration of tribes from .soutli to Tusayan has anniversary in the history of the IIoj)! start. and we a; fortunately able to speak demarcation of the movements from the direction in the seventeenth century. Tliere may have been formerly other than the Patufi people, and possibly the Lenya was one of these, but the Patuii tribes have some of the oldest pueblos in the. As Mishongnovi is mentioned in the list of Hopi villages at the end of the sixteenth century, we may assume that the arrival (cf. the Patufi tribes) was before that date; and the fact that there were still many PatiuT.
ALA-LENYA SOCIETIES
These were affected in part by the incursions of a nomadic people, the Apaches, who at the end of the sixteenth century began to attack the sedentary people of southern and central Arizona.. they were weak at first. The ])ut gained strength over the next century until, at the close of 1700, the entire centennial portion of Arizona passed under Apache control. The villages along the Litth' Colorado persisted until about the end of the century, but their inhabitants were finally forced northward to join the Hoi)i. These refugees took refuge at intervals among the Hopis in groups of clans, as tiie southern pueblos were abandoned one after another.
630 TUSAYAN MIUKATION TKADITIUNS
To Yes there is one soiree we can turn to for the celebrations of the two gi jesti katcin - Powamu and Niman - and that is Ivat-.
TCUKUWIMPKIYAS
SUMAIKOLIS
THE EAST MESA RITUALS
To look for the oi'ig of the katcinasas as a whole in each family or clan would be fruitless. Fortunately, however, we can understand the general direction from which it was . the important katcinasa was the birth—the new Mexican puehlos—where the same ceremonies still survive in modified form From a ceremonial point of view, the Sichuniov ritual is closely related to that of the eastern pueblos, and precisely those elements which it shares with the Hopi ritual are the elements which are inserted
Walpi by the beard from the same region of the pueblo area where the Sichumovi settlers came from. yVii' llaiii). 34;EWKEs] CONCLUSIONS 683 In this Hauo ritual, which is a fragmentary survival of that at Tcewadi, the home of the Hanoclans on the Rio Grande, Tawa-pahohiwu, Sumaikoli, and Tafitai are of a terrible character, and are essentially different from those. No katcina altar has yet been seen in this village and there is no presentation of Powamu.
CONCLUSIONS
