U:^k«;k'WM.:'^: v *=; r K ■•4 t ^' ■L.. w:::-!?::!.. . . "^«"" LI E) R.AR.Y OF THE U N 1VER51TY or ILLINOIS 572. OB V.8 Cop. 2 I Field Columbian Museum Publication 96 Anthropological Series Vol. VIII THE TRADITIONS OF THE HOPI BY H. R. VOTH THE STANLEY McCORMICK HOPI EXPEDITION George A. Dorsey Curator, Department of Anthropology Chicago, U. S. A. March, 1905 HtS^. Field Columbian Museum Publication 96 Anthropological Series Vol. VIII THE TRADITIONS OF THE HOPI BY H. R. VOTH THE STANLEY McCORMICK HOPI EXPEDITION George A. Dorsey Curator, Department of Anthropology Chicago, U. S. A. March, 1905 TMCUBRARVOfTME APR 2 5 1949 UNiVERSlTY OF ILUNOiS TRADITIONS OF THE HOPI BY H. R. VOTH . 5lz.x^ NOTE. The traditions of the Hopi here presented were collected in the vernacular and without an interpreter, by Mr. H. R. Voth, during the last two years, in connection with other investigations among the Hopi which he made for this institution. As in previous years, Mr. Stanley McCormick has very generously provided the means for this additional investigation, and it is a great pleasure to acknowledge the debt of gratitude under which he has again placed this department. George A. Dorsev, Curator, Dept. of Anthropology. Chicago, January i, 1905. CONTENTS. Page 1. Origin Myth . . . . - i 2. Huruing Wuhti and the Sun ...--.- 5 3. Coming of the Hopi from the Under- World - - - - - 10 4. The Wanderings of the Hopi ------- 16 5. The Origin of Some Oraibi Clans ------- 26 6. The Snake Myth --------- 30 7. The Snake Myth - - - - - - - - - - 35 8. The Wanderings of the Bear Clan (Hon-5famu) - - - - 36 9. The AVanderings of the Spider Clan (K6hkang-J5amu) - - - 38 10. The Origin of the Ydyaatu Society ------ 41 11. The Origin of Some Mish6ngnovi Clans - -- - - -47 12. The Destruction of Paldtkwapi ------ 48 13. The Revenge of the Katcinas - - - - _.- -63 14. How the Circle (P6ngo) Katcina and his Wife became Stars - 65 15. The Kokoshori Katcina and the Shong6pavi Maiden - - - 71 16. How Ball-Head (Tatciqto) Wedded an Orafbi Maiden - - 73 17. The Ahrtli and the other Wdlpi Katcinas - - - - - 77 18. The Two War Gods and the Two Maidens - - - - 81 19. The Pookdnghoyas and the Cannibal Monster - - - - 82 20'. Pookdnghoya and his Brother as Thieves - - - - - 84 2 1 . How the Prtokongs destroyed C6oyoko and his Wife - - - 86 22. How P6okong Killed the Bear ------- 89 23. The P6okongs Attend a Dance - - • - - - - - 90 24. How Prtokong Won a Bride _..----.> g2 25. How the Antelope Maiden was Reconciled ----- 99 26. The Prtokongs and the Bdlolookong ------ 102 27. How the Yellow Corn-Ear Maiden became a Bull Snake - - - 105 28. A Journey to the Skeleton House - - - - - - 109 29. Journey to the Skeleton House - - - - - - -114 30. Skeleton Woman and the Hunter ------ 120 31. Mdsauwuu Marries a Maiden - - - - - - - -122 32. Mdsauwuu and the Hdno Hunters - - - - - - 123 33. The Two Yayaponchatu trade in Oralbi - - - - - 123 34. The Kdhonino Hunter -------- 124 35. The White Corn-Ear Maiden and the Sorcerers - - - - 126 36. Watermelon- Rind Woman (HoWkrtp Wuhti) - - - - 131 37. The Youth and Maiden who Played Hide and Seek for their|Life - 136 38. The Maiden who Stole the Youth's Costume - - - - 141 39. The Two Pueblo Maidens who were Married to the Night - - 143 40. How Hiydnatitiwa Defeated the Plan of his Enemies - - 146 41. The Shongdpavi Maiden who Turned into a Dog - - - - 150 42. The Blind Man and the, Lame Man ------ 151 43. Big Head and Goat Horn .-....-- 1^3 vi Contents. Page 44. Kavushkavuwnom and -Shoviviounom - - - - - 153 45. How the Children of Pivdnhonlcapi Obtained Permission to Catch Birds - - - - - - - -- - -154 46. The Jug Boy -------... 155 47. The Crow as a Spirit of Evil - - - - - - - 156 48. The Maiden and the Coyote - - - - - - - 157 49. Ch6rzhvnliiq6lo and the Eagles - - - - - - - 1 59 50. The Hawk and the Child - - - - - - -.167 51. Muyingwa, the Two Oraibi Children, and the Humming-Bird - 169 52. The Kaldtoto who Wished to have Hair on his Head - - - 172 53. The Child who Turned into an Owl -- - - - - -173 54. The Children and the Lizards - - - - - - - 175 55. , The Rooster, the Mocking-bird, and the Maiden - - - - 176 56. The Toad and the Snow Katcinas ------ 180 57. The Locust that Came to Life while Being Roasted - - ^ 181 58. The Coyote and the Turtles - - - - - - - 182 59. The Water Serpent and the Coyote - - - - - -184 60. The Coyote and the Balolookong (Water Serpent) - - - 187 61. Balolookongwuu and the Coyote ------- 187 62. The Coyote and the Frog -------- 189 63. The Coyote, the Bat, and the Humming-Bird - - - - 189 64. The Coyote and the Humming-Bird - - - - - - 192 65. How the Coyote was Deceived by the Wren - - - - - 193 66. The Aahtu and the Coyote ------- ig^ 67. The Coyote and the Turtle-Dove - - - - - - -195 68. The Coyote and the Blue Jays ------- 196 69: The Coyote and the Eagle - - - - - - - -198 70. The Coyote and the Red Eagle ------- 198 71. The Coyote and the Turkeys - - - - - - -199 72. The Chiro and the Coyote ------- 201 73. The Coyote and the Porcupine - - - - - --202 74. The Coyote and the Badger ------- 204 75. The Badger and the Coyote -------- 206 76. The Badger, the Coyote, and the Kohonino Maiden - - - 207 77. The Coyote and the K6kontu Maidens - - - - - - 210 78. The Coyote and the Grasshoppers - - - - - - 211 79. The Coyote and the Grasshopper - - - - - - -212 80. The Three Maidens and the Coyote - - - - - - 213 81. How the Coyotes had a Katcina Dance -- - - - -215 82. The Coyote and his Prey - - - - - - - - 216 83. The Bull-Snake and the Tcfihvo - - - - - - - 216 84. The Snakes and the Locusts - - - - - - - 217 85. The Squirrel and the Chipmunk - - - - - - -221 86. A Bet between the C6oyoko and the Fox - - - - - 222 87. The Little Gray Mice and the Little Brown Mice - - - - 223 88. The Badger and the Small Gray Mice - - - - - 224 89. The Badger and the Small Gray Mice - - - - • - - 228 90. The Mice, the Owl, and the Hawk ------ 229 91. The Sparrow-Hawk and the Hakwa - - - - - -" 230 92. The Sparrow-Hawk and the Grasshoppers - - - - 231 Contents. vii Page 93. The Crow and the Hawk - - - -- - - - a^a 94. The Red Eagle's Song - - - -.- - - - 234 95. The Red Eagle and the Owl - - 234 96. The Bee and the Asya -------- 335 97. The Grasshoppers and the Oraibi Maiden ----- 236 98. How the Beetles Produced Rain ------ 2^8 99. Why the Ants are so Thin -------- 239 100. Lavovolvipiki and N6nv6v6lpiki - - - - - - 239 loi. The Destruction of Pivdnhonkapi ------ j^j 102. The Destruction of Sikyitki ------- 244 103. The Destruction of Aovdtovi ------- 246 104: The Destruction of Aovdtovi - - - - - - - 254 105. How an Orafbi Chief Punished his People - - - - -355 106. A Katcina Race Contest between the Wdlpi and the Orafbi - 256 107. The Last Fight with the Navaho ------ 258 108. A Hopi Raid on a Navaho Dance ------ 266 109. A Raid on the Hopi Villages ------- 267 no. The Early Spanish Missions at Orafbi - - . - - - 268 Abstracts -- • - - - - - - - -273 THE TRADITIONS OF THE HOPI. 1. ORIGIN MYTH.' A very long time ago there was nothing but water. In the east Huriiing Wuhti,' the deity of all hard substances, lived in the ocean. Her house was a kiva like the kivas of the Hopi of to-day. To the ladder leading into the kiva were usually tied a skin of a gray fox and one of a yellow fox. Another Hurtling Wuhti lived in the ocean in the west in a similar kiva, but to her ladder was attached a turtle- shell rattle. The Sun also existed at that time. Shortly before rising in the east the Sun would dress up in the skin of the gray fox, whereupon it would begin to dawn — the so-called white dawn of . the Hopi.' After a little while the Sun would lay off the gray skin and put on the yellow fox skin, whereupon the bright dawn of the morning — the so-called yellow dawn of the Hopi — would appear. The Sun would then rise, that is, emerge from an opening in the north end of the kiva in which Huruing Wuhti lived. When arriving in the west again, the sun would first announce his arrival by fastening the rattle on the point of the ladder beam, whereupon he would enter the kiva, pass through an opening in the north end of the kiva, and continue his course eastward under the water and so on. By and by these two deities caused some dry land to appear in the midst of the water, the waters receding eastward and westward. The Sun passing over this dry land constantly took notice of the fact, that no living being of any kind could be seen anywhere, and mentioned this fact to the two deities. So one time the Huruing Wuhti of the west sent word through the Sun to the Huruing Wuhti in the east to come over to her as she wanted to talk over this matter. The Huruing Wuhti of the east complied with this request and proceeded to the west over a rainbow. After consulting each other on this point the two concluded that they would create a little bird; so the ' Told by Qoydwaima (Oraibi). The events here related are supposed to have happened in the lower world. The increasing of the various peoples and tribes, and the constant contentions among them, finally led to the emigration from the nether world through the sipapu into this world, the account of which is related by variant traditions of the Hopi. * The nearest literal translation that can be given of this name, which appears so frequently in Hopi mythology and ceremonies is Hard Being Woman, i. e., woman of that which is hard, and the Hopi say she is the owner of such hard objects as shells, corals, turquoise, beads, etc. 2 Field Columbian Museum — Anthropology, Vol. VIII. deity of the east made a wren of clay, and covered it up with a piece of native cloth (mochdpu). Hereupon they sang a song over it, and after a little while the little bird showed signs of life. Uncovering it, a live bird came forth, saying: " Cma hfnok pas nui kit^ nawakna?" (why do you want me so quickly). "Yes," they said, "we want you to fly all over this dry place and see whether you can find anything living. ' ' They thought that as the Sun always passed over the middle of the earth, he might have failed to notice any living beings that might exist in the north or the south. So the little Wren flew all over the earth, but upon its return reported that no living being existed anywhere. Tradition says, however, that by this time Spider Woman (K6hlcang Wuhti), lived somewhere in the south-west at the edge of the water, also in a kiva, but this the little bird had failed to notice. Hereupon the deity of the west proceeded to make very many birds of different kinds and form, placing them again under the same cover under which the Wren had been brought to life. They again sang a song over them. Presently the birds began to move under the cover. The goddess removed the cover and found under it all kinds of birds and fowls. "Why do you want us so quickly ?" the latter asked. "Yes, we want you to inhabit this world." Hereupon the two deities taught every kind of bird the sound that it should make, and then the birds scattered out in all directions. Hereupon the Huruing Wuhti of the west made of clay all dif- ferent kinds of animals, and they were brought to life in the same manner as the birds. They also asked the same question: "Why do you want us so quickly?" "We want you to inhabit this earth," was the reply given them, whereupon they were taught by their crea- tors their different sounds or languages, after which they proceeded forth to inhabit the different parts of the earth. They now concluded that they would create man. The deity of the east made of clay first a woman and then a man, who were brought to life in exactly the same manner as the birds and animals before them. They asked the same question, and were told that they should live upon this earth and should understand everything. Hereupon the Huruing Wuhti of the east made two tablets of some hard substance, whether stone or clay tradition does not say, and drew upon them with the wooden stick certain characters, handing these tablets to the newly created man and woman, who looked at them, but did not know what they meant. So the deity of the east rubbed with the palms of her hands, first the palms of the woman and then the palms of the man, by which they were enlightened so that they understood the March, 1905. The Traditions of the Hopi — Voth. 3 writing on the tablets. Hereupon the deities taught these two a language.' After they had taught them the language, the goddess of the east took them out of the kiva and led them over a rainbow, to her home in the east. Here they stayed four days, after which Huruing Wuhti told them to go now and select for themselves a place and live there. The two proceeded forth saying that they would travel around a while and wherever they would find a good field they would remain. Finding a nice place at last, they built a small, simple house, similar to the old houses of the Hopi. Soon the Huruing Wuhti of the west began to think of the matter again, and said to herself: "This is not the way yet that it should be. We are not yet done," and communicated her thoughts to the Huruing Wuhti of the east. By this time Spider Woman had heard about all this matter and she concluded to anticipate the others and also create some beings. So she also made a man and woman of clay, covered them up, sang over them, and brought to life her handiwork. But these two proved to be Spaniards. She taught them the Spanish language, also giving them similar tablets and imparting knowledge to them by rubbing their hands in the same manner as the woman of the East had done with the "White Men. " Hereupon she created two burros, which she gave to the Spanish man and woman. The latter settled down close by. After this. Spider Woman continued to create people in the same manner as she had created the Spaniards, always a man and a woman, giving a different language to each pair. But all at once she found that she had forgotten to create a woman for a certain man, and that is the reason why now there are always some single men. She continued the creating of people in the same manner, giving new languages as the pairs were formed. All at once she found that she had failed to create a man for a certain woman, in other words, it was found that there was one more woman than there were men. "Oh my!" she said, "How is this?" and then addressing the single woman she said: "There is a single man somewhere, who went away from here. You try to find him and if he accepts you, you live with him. If not, both of you will have to remain single. You do the best you can about that." The two finally found each other, and the woman said, "Where shall we live?" The man answered : "Why here, anywhere. We shall remain together. " So he went to work and built a house for them in which they lived. But it did not take ' Some Hopi say that these two people were the ancestors of what are now called the White Man, and the people say that they believe this language taught to these two people was the language of the present White Man. 4 Field Columbian Museum — Anthropology, Vol. VIII. very long before they commenced to quarrel with each other. ' ' I want to live here alone," the woman said. "I can prepare food for myself." "Yes, but who will get the wood for you? Who will work the fields?" the man said. "We had better remain together." They made up with each other, but peace did not last. They soon quar- reled again, separated for a while, came together again, separated again, and so on. Had these people not lived in that way, all the other Hopi would now live in peace, but others learned it from them, and that is the reason why there are so many contentions between the men and their wives. These were the kind of people that Spider Woman had created. The Huruing Wuhti of the west heard about this and commenced to meditate upon it. Soon she called the goddess from the east to come over again, which the latter did. "I do not want to live here alone," the deity of the west said, "I also want some good people to live here." So she also created a number of other people, but always a man and a wife. They were created in the same manner as the deity of the east had created hers. They lived in the west. Only wherever the people that Spider Woman had created came in contact with these good people there was trouble. The people at that time led a nomadic life, living mostly on game. Wherever they found rabbits or antelope or deer they would kill the game and eat it. This led to a good many contentions among the people. Finally the Woman of the west said to her people : "You re- main here; I am going to live, after this, in the midst of the ocean in the west. When you want anything from me, you pray to me there." Her people regretted this very much, but she left them. The Huru- ing Wuhti of the east did exactly the same thing, and that is the reason why at the present day the places where these two live are never seen. Those Hopi who now want something from them deposit their prayer offerings in the village. When they say their wishes and prayers they think of those two who live in the far distance, but of whom the Hopi believe that they still remember them. The Spanish were angry at Huruing Wuhti and two of them took their guns and proceeded to the abiding place of the deity. The Spaniards are very skillful and they found a way to get there. When they arrived at the house of Huruing Wuhti the latter at once sur- mised what their intentions were. "You have come to kill me," she said; "don't do that; lay down your weapons and I shall show you something; I am not going to hurt you." They laid down their arms, whereupon she went to the rear end of the kiva and brought out a white lump like a stone and laid it before the two men, asking March, 1905. The Traditions of the Hopi — Voth. 5 them to lift it up. One tried it, but could not lift it up, and what was worse, his hands adhered to the stone. The other man tried to assist him, but his hands also adhered to the stone, and thus they were both prisoners. Hereupon Huruing Wuhti took the two guns and said: "These do not amount to anything," and then rubbed them between her hands to powder. She then said to them: "You people ought to live in peace with one another. You people of Spider Woman know many things, and the people whom we have made also know man3^ but different, things. You ought not to quarrel about these things, but learn from one another; if one has or knows a good thing he should exchange it wjth others for other good things that they know and have. If you will agree to this I shall release you. They said they did, and that they would no more try to kill the deity. Then the latter went to the rear end of the kiva where she disappeared through an opening in the floor, from where she exerted a secret in- fluence upon the stone and thus released the two men. They de- parted, but Huruing Wuhti did not fully trust them, thinking that they would return,, but they never did. 2. HURUING WUHTI AND THE SUN.' Aliksai! A very long time ago there was nothing here in the world but water. Only away off in the west where Huruing Wuhti lived there was a small piece of land where she lived. She lived in a hill or bluff called Taldschomo. Huruing Wuhti owned the moon, the stars," and all the hard substances, such as beads, corals, shells, etc. Away in the east lived the Sun, painted up very beautifully. The Sun was very skillful. One time Huruing Wuhti sent the Moon to the Sun, throwing him through (the intervening) space so that he fell down in front of the Sun. He told the Sun that Huruing Wuhti wanted him; then he arose and passed through the sky back to the west. The Sun also soon rose and followed the Moon to the west, to the house of Huruing Wuhti. " Have you come?" the latter said. "Yes, I have come. Why do you want me? I have come because you wanted me." "Thanks," the Huruing Wuhti said, "thanks that you have come, my father, because you shall be my father." "Yes," the Sun said, "and you shall be my mother, and we shall own all things together." "Yes," Huruing Wuhti said, ' Told by Ktihkiuma (Shupadlavi) . ' This is the only instance where I have heard the moon and stars spoken of as being owned or controlled by Huniing Wuhti. The informant did not know the songs mentioned in this tale. 6 Field Columbian Museum — Anthropology, Vol. VIII. "now let us create something for you." "All right, thank you," the Sun replied. Hereupon they entered another chamber which was very beauti- ful, and there all kinds of the skins of different kinds of animals and birds were hanging. So Huruing Wuhti got out a bundle and placed it on the floor. It was a large piece of old native cloth (moch^pu). She then placed on the floor all kinds of bird skins and feathers. Hereupon she rubbed her body and arms, rubbing off a great many small scales from her cuticle. These she took into her hands, rubbing the two palms of her hands together, and then placing these small scales on the feathers and skins. Hereupon she covered the whole with the mochdpu. The Sun kindled a little fire at the east side of the pile. Huruing Wuhti then took hold of two comers of the cloth and began to sing, moving the corners to the time of her singing. The Sun took hold of the other two comers and also waved them, but he did not sing. After they had waved the comers four times, the things under the covering commenced to move, and soon they began to emit sounds, whistling and chirping the way the different birds do. Hereupon Hurding Wuhti took off the covering saying: "We are done, be it this way." There were all different kinds of birds, those that fly around in the summer when it is warm. As she took off the covering the birds commenced to fly, passed through the open- ing and flew out into the air, but soon all returned, gathering again in front of the two. "You shall own these," Huriiing Wuhti said to the SuTi, "they are yours." "Thanks," the Sun replied, "that they are mine." Huruing Wuhti then handed to the Sun a large jar made of a light transparent material like quartz crystal. Into this the Sun placed all the birds, closing up the jar. Hereupon the Sun said: "Now, let us create something for you, too," "Very well," Huruing Wuhti said. Then the Sun placed a small quantity of different kinds of hair on the floor. Furthermore, a little quantity of the different kinds of paints that he was painted up with. He then let his beard (rays) drop upon these objects, also shook his wings towards them. They then covered up the things again, each took hold of two corners of the covering, and the Sun then sang a song. Soon something began to move under the cover- ing, and when they removed the latter an antelope, deer, cotton-tail rabbit, jack-rabbit, and mountain sheep jumped up, and after run- ning around in the large room for a while, they returned and assembled again in front of the two. "You take these, you shall own them," the Sun said to Huruing Wuhti. "All right, thank you," the latter said. Hereupon these animals took places close to the Huruing- March, 1905. The Traditions of the Hon — Voth. 7 Wuhti, whom they considered as their mother afterwards. "You shall own these, they shall be yours," the Sun said once more to Huniing Wuhti, for which she thanked him. The latter then put the Sun into an opening in the floor of the house, through which the Sun departed with the vessel containing the birds. After having passed through the opening, the Sun re- turned under the earth to the east again, and when he came out he turned over the land which belonged to Huruing Wuhti, and which had been under water, and by so doing made the world (tiiwakachi) land. The Sun at once noticed a great many beings come out of the water and moving about on the shore of the land. He first called them the Water Lice (bd-atuhtu), but when he had risen to the middle of the sky he noticed that they were people, and he called them White People (Bah^nas), some Spaniards (Castflians) , and others Mormons (Mamona). He then poured out of the jar all the birds, which then went flying around in the"*air and increased. From this time on the Sun always went towards the west, enter- ing the house of Huruing Wuhti, passing out below, and returning to the east again. When he came there this time Huruing Wuhti said : "Have you come?" "Yes," the Sun said. "Thanks," the Huru- ing Wuhti replied, "let us create something again. What have you found out?" "Yes," the Sun said, "land has come out every- where, and everything is beautiful, and the water is beautiful, too, Now, to-morrow when I shall rise there will be blossoms and flowers and grass all over the land." "Very well," Huruing Wuhti said, "but let us make something now again. What shall we make?" Here- upon she fed the Sun honey, and other good food. When the Sun was through eating, Huruing Wuhti again said : " Well, now, what shall we make? Let us use the covering again," placing the same cover- ing that they had used upon the floor. Hereupon Huruing Wuhti rubbed her legs and feet, rubbing off some more particles of cuticle. These she took into her hands, working them into a small ball, which she placed on the floor, and covered it up with the mochdpu. They then again took hold of the four comers of the covering, Huruing Wuhti singing a song. Soon something moved under the covering and the crying of a little child was heard, which soon said: "I am hot, I am perspiring." They uncovered it and found a little maiden. "O my!" Huruing Wuhti said: "Only one has been created. That is not good, it must not be this way. " Hereupon she put on the cov- ering again and then repeated the song. Soon a second voice was heard, and removing the covering they found a little boy, the little brother of the mana. His first sound was a groan as that of a 8 Field Columbian Museum — Anthropology, Vol. VIII. small child. Hereupon he also said: "I am very warm," and wiped off the perspiration from his face and body. "Have you come?" Huruing Wuhti said. "Yes, we have come." "Thanks," she re- plied. They were brother and sister. So the children sat up. "Have you anything to say?" Huruing Wuhti asked them. "Yes," they said, "why do you want us?" "Yes," Huruing Wuhti replied, "why my father, the Sun, has made a beautiful earth and I want you to live on this earth. That is why I want you. So I want you to go eastward now, and wherever you find a good piece of land, there you settle down. By and by others, too, shall come to you." Before they started the Sun asked Huruing Wuhti who these two were, how they should be called ? And Huruing Wuhti named the youth Muy- ingwa, and the maiden Yd,hoya. Hereupon the two started and left. The Sun and Huruing Wuhti prepared to create some more. It was at this time still night. Huruing Wuhti now rubbed her abdo- men with both hands, and took from her umbilicus a^small quantity of the scales which she twisted together. All this scaly matter, thus rubbed from her body, she then placed on the floor, covering it up with the aforesaid cloth. They again took hold of the corners, sang over it, and as they lifted up the comers the fourth time, something began to move under the covering. They took the covering off and there was another being all in perspiration. It was again a maiden. She wiped off the perspiration from her body with some sand that was on the floor, and sat up. Huriiing Wuhti told her not to rub her body any more, as the sand had already adhered to her body and the latter was dry. She hereupon told the maiden that she should be called Sand Clan member (Tuwa-wung^^a), and Lizard Clan mem- ber (Kiikuts-wungwa) . Huruing Wuhti hereupon sent the maiden off after the other two, giving her, however, one grain of shelled corn before she left. By this time it became a little lighter and the Sun said to Huruing W^uhti, she should hurry up. So the latter this time rubbed her face, and the inside of her nose, and from the scales thus rubbed off she formed a little ball, placed it on the floor, and again covered it. They went through the same process as before. Soon they heard a child crying like a Hopi child would cry, and another one like the crying of a coyote. Removing the covering, they found a youth and a maiden, both also perspiring profusely and wiping off the perspiration. "Why do you want us?" the children asked. "Yes," Huruing Wuhti said, "we have made this beautiful world here and there is hardly anybody living there yet, and that you should live here Ai ARCH. 1905. The Traditions of the Hopi ■ — Voth. 9 somewhere we wanted you." She then said that the mdna should be a Burrowing Owl Clan member (Kokop-wungwa), and the youth Coyote Clan member (Ish-wungwa). Hereupon she gave one grain of shelled com to each one and told them now to follow the others, and that they should travel quickly. Hereupon they created once more in the same manner as before. When they were ready to lift up the covering they heard somebody grunt, and another one seemed to be angry, so after they had partly lifted up the covering they dropped it again, but the two under it said, "Remove that, we are very hot." So they removed it and there was one child like a Hopi. It was the one that had grunted like a bear. To this one Huriiing Wuhti gave the name Bear Clan mem- ber (H6n-wungwa) . She gave a grain of shelled com to him and sent him on. The other, Head-with-the-Hair-Pushed-over-it-Back- ward (Talqoto), was a Navaho, and to him Huruing Wuhti gave a little piece of spoiled meat and sent him on. This is the reason why the Navaho use meat, instead of corn like the Hopi. Hereupon the Sun again passed through the opening in the floor, returning to the east under the earth. The next day when he arose again and had traveled a distance, he saw in the distance smoke arising at different places, and noticed that the people who had been created were camping there. As he rose higher he saw at a distance a maiden and a youth who were traveling along, but seemed to be very tired. The maiden would sometimes carry her little brother on her back, then she would set him down and the two would join hands and travel along together. When the Sun came nearer he asked them: "Where do you come from? Who are you?" "Yes," they said, "We have come out away off there somewhere." "All right," the Sun said, "you travel on." Hereupon he gave them water to drink and a little corn for food. He then said to the youth that he should Vje called Sun Clan member (Tawa-wungwa) , and to the maiden he gave the name Forehead Clan member (Kal-wungwa) , whereupon he told them to travel on eastward. The Sun and Forehead clans later came to Shupaulavi, the Bear Clan to Shong6pavi, and the Burrowing Owl Clan to Mishdngnovi, while the Sand Clan went to Walpi. Miiyingwa and his sister settled down somewhere west of Matrtvi, a large spring situated south of Shongdpavi. lo Field Columbian Museum — Anthropology, Vol. VIII. 3. COMING OF THE HOPI FROM THE UNDER-WORLD.' A long time ago the people were living below. There were a great many of them, but they were often quarreling with one another. Some of them were very much depraved. They abused the women and the maidens, and that led to very many contentions. So the chiefs, who were worried and angry over this, had a council and concluded that they would try to find another place to live. So they first sent out a bird named M6tsni, to find a place of exit from this world. He flew up high but was too weak and returned without having been suc- cessful. They then sent the Mocking-bird (Ydhpa). He was strong and flew up very high and found a place of exit. Returning, he re- ported this to the chiefs. In the meanwhile the chiefs had caused a great flood. Many Bdlolookongwuus" came out of the ground with the water, and a great portion of the people were destroyed. When the Mocking-bird had made his report to the chiefs the latter said : "All right, that is good. We are going away from here. ' ' They then announced through the crier that in four days. they would leave, and that the women should prepare some food, and after they had eaten on the fourth day they would all assemble at the place right under the opening which the Mocking-bird had found. This was done. The chiefs then planted a pine-tree (calavi), sang around it, and by their singing made it to grow very fast. It grew up to the opening which the Yahpa had found, and when the chiefs tried and shook it, they found that it was fairly strong, but not strong enough for many people to climb up on, especially its branches, which were very thin. So they planted another kind of pine (16oq6), sang around it, and made it also to grow up fast. This tree and its branches was much stronger than the other, but while the first one had grown through the open- ing, this one did not reach it entirely, its uppermost branches and twigs spreading out sideways before they reached the opening. Here- upon they planted in the same manner a reed (bd,kavi), which proved to be strong, and also grew through the opening like the calavi. Finally they planted a sunflower (ahkawu), and as it was moist where they planted it, it also grew up very fast and to a great size, its leaves also being very large; but the sunflower did not reach the opening. Its very large disk protruded downward before it reached the opening. The sunflower was covered with little thorns all over. Now they were done with this. ' Told by Lomdvantiwa (Shupaulavi). * Great water serpents. March, 1905. The Traditions of the Hopi — Voth. 11 Hereupon Spider Woman, P6ok6nghoya, his brother Bal6ongaw- hoya, and the Mocking-bird that had found the opening, cUmbed up on the calavi in the order mentioned. After they had emerged through the opening, P6ok6nghoya embraced the calavi, his brother the reed, both holding them firmly that they should not shake when the people were climbing up. The Mocking-bird sat close by and sang a great many songs, the songs that are still chanted at the Wfiwiichim ceremony. Spider Woman was also sitting close by watch- ing the proceedings. Now the people began to climb up, some on the calavi, others on the 16oq6, still others on the ahkavu and on the b^kavi. As soon as they emerged, the Mocking-bird assigned them their places and gave them their languages. To one he would say : "You shall be a Hopi, and that language you shall speak." To another: "You shall be a Navaho, and you shall speak that language." And to a third: ','You shall be an Apache," "a Mohave," "a Mexi- can," etc., including the White Man. The language spoken in the under world had been that of the following Pueblo Indians : Kawihy- kaka, Akokavi, K^tihcha, Kotiyti; these four branches of the Pueblo Indians speaking essentially the same language. In the under- world the people had been very bad, there being many sorcerers and dangerous people, just like there are in the villages to-day who are putting diseases into the people. Of these P6pwaktu, one also found his way out with the others. The people kept coming out, and before they were all out the songs of the Mocking-bird were ex- hausted. "Hapi! pai shiilahti! Now! (my songs) are gone," and at once the people who were still on the ladders commenced returning to the under-world, but a very great many had already come out, an equally large number having remained in the under-world, but the Kik-mongwi from below was with the others that came out of the kiva. The people who had emerged remained around the sfpapu, as the opening was, and has ever since been called. At this time no sun existed and it was dark everywhere. The half -grown son of the Kfk-mongwi took sick and died, so they buried him. His father was very angry. "Why has some Pow^ka come out with us?" he said. "We thought we were living alone and wanted to get away from those dangerous men. That is the reason why we have come out, and now one has come with us." Hereupon he called all the people together and said: "On whose account have I lost my child ? I am going to make a ball of this fine corn-meal and throw it upward, and on whose head that ball alights, him I shall throw down again through the sipapu." Hereupon he threw the ball upward to a great height, the people all standing and watching. 12 Field Columbian Museum — Anthropology, Vol. VIII. When it came down it fell upon the head of some one and was shat- tered. "Ishohi! so you are the one," the chief said to him. But as it happened this was the chief's nephew (his younger sister's son).' "My nephew, so you are nukpana (dangerous); why have you come out with us? We did not want any bad ones here, and now you have come with us. I am going to throw you back again. " So he grabbed him -in order to throw him back. "Wait," he said, "'wait! I am going to tell you something. " "I am going to throw you back, " the chief replied. " Wait, " his nephew said again, "until I tell you some- thing. You go there to the sipahpuni and you look down. There he is walking." "No, he is not," the chief replied, "I am not going to look down there, he is dead." But he went and looked down and there he saw his boy running around with other children, still show- ing the signs of the head washing which the Hopi practice upon the dead immediately after death. "Yes, it is true, it is true, " the chief said, "truly there he is going about." "So do not throw me down there, " his nephew said, "that is the way it will be. If any one dies he will go down there. Let me remain with you, I am going to tell you some more." Then the chief consented and let his nephew remain. It was still dark, and as there was no sunshine it was also cold, and the people began to look for fire and for wood, but as it was so dark, they could find very little wood. They thus lived there a while without fire, but all at once they saw a light in the distance and the chief said: "Some one go there and see about it." When they had still been in the lower world they had occasionally heard footsteps of some one up above. So some one went in search of the light, but before he had reached it he became tired and returned. Another was sent and he got there. He found a field in which corn, watermelons, beans, etc., were planted. All around this field a fire was burning, which was kept up by wood, and by which the ground was kept warm so that the plants could grow. The messenger found a very handsome man there. He had four strands of turquoise around his neck and very large turquoise ear pendants. In his face he had two black lines running from the upper part of his nose to his cheeks, and made with specular iron. By his side was standing his friend (a mask) which looked very ugly, with large open eye -holes and a large mouth. So it was Skeleton (Masauwuu) whom they had heard walking about from the other world. "Who are you?" Skeleton asked the messenger. "Where do you come from?" "Yes," he replied, "we have come from below, and it is cold here. We are freezing and we have no fire." ' According to others it was a maiden. March, 1905. The Traditions of the Hopi — Voth. 13 "You go and tell your people and then you all come here to me." So he returned and the people asked him; "Now, what have you found out? Have you found anybody?" "Yes," he said, "I have found somebody and he has a good crop there." Skeleton had fed the messenger with some of his good things which he had there. The people had not brought much food with them from below and so they had not very much left. The people were very glad for this invita- tion and went to the place where Skeleton lived. But when they saw the small field they thought: "Well, that will be gone in a very short time," but Skeleton always planted and the food was never gone. When they came there they gathered some wood and built a fire and then they warmed themselves and were happy. Skeleton gave them roasting ears, and watermelons, melons, squashes, etc., and they ate and refreshed themselves. Some of the plants were very small yet, others still larger, so that they always had food. So the people remained there, made fields, and they always kept up a fire near the fields, which warmed the ground so that they could raise a crop. When the crop had matured they gathered it all in, and when they now had provisions they planned to start off again, but there was still no sun, and it was cold. So they talked about this, saying: "Now, it ought not remain this way." So the chiefs all met in council with Skeleton, and talked this matter over in order to see whether they could not make a sun as they had had it in the under- world, but they did not just know how to do it. So they finally took a piece of dressed buffalo hide (hakwAvu), which they cut in a round shape, stretched it over a wooden ring, and then painted it" with white ddma (kaoline). They then pulverized some black paint (t6ho)' with which they drew a picture of the moon around the edge of this disk, sprinkling the center of the disk with the same black color. They then attached a stick to this disk. Hereupon they stretched a large piece of white native cloth (mochapu) on the floor and placed this disk on it. All these objects they had brought with them from the under- world. They then selected some one (the story does not say whom) and directed him to stand on this moon symbol. Hereupon the chiefs took the cloth by its corners, swung it back and forth, and then threw it upward, where it continued swiftly flying eastward into the sky. So the people sat and watched. All at once they noticed that it be- came light in the east. Something was burning there as they thought. The light became brighter and brighter, and something came up in the east. It rose higher and higher, and where the people were it ' These paints are still universally used 'in their ceremonies. 14 Field Columbian Museum — Anthropology, Vol. VIII. became lighter and lighter. So now they could go about and they were happy. That turned out to be the moon, and though it was light, the light was only dim and the people, when working in the fields, would still occasionally cut off their plants because they could not see very distinctly, and it was still cold and the people were freezing, and they still had to keep the ground warm with fires. So the people were thinking about it. The chiefs again met in council, and said: "Ishohf! It is better already, it is light, but it is not quite good yet, it is still cold. Can we not make something better?" They con- cluded that perhaps the buffalo skin was not good, and that it was too cold, so they decided that this time they would take a piece of mochdpu. They again cut out a round piece, stretched it over a ring, but this time painted it with oxide of copper (cdJcwa). They painted eyes and a mouth on the disk, and decorated the forehead of what this was to resemble in yellow, red, and other colors. They put a ring of corn-husks around it, which were worked in a zigzag fashion.' Around this they tied a tawahona, that is, a string of red horse-hair, finally thrusting a number of eagle-tail feathers into a corn-husk ring, fastened to the back of the disk. In fact, they pre- pared a sun symbol as it is still worn on the back of the flute players in the Flute ceremony. To the forehead of the face painted on the disk they tied an abalone shell. Finally the chief made nakwd,kwosis of the feathers of a small yellowish bird, called irdhoya, which resem- bles a fly-catcher, but has some red hair on top of the head," Of these nakwdkwosis the chief tied one to the point of each eagle- tail feather on the sun symbol. They then placed this symbol on the white cloth again, again asked some one to stand on it, and, as in the case .of the moon, they swung the cloth with its contents into the air, where it kept twirling upward and upward towards the east. Soon they again saw a light rise in the east. It became brighter and brighter and warmer. That proved to be the sun, and it had not come up very high when the Hopi already felt its warmth.' After > Lamdvantiva says that the Hopi are very secretive about making this zigzag ring. They do not want any one to witness the manufacturing of this peculiar object. ' The Hopi say that this red spot resembles fire, and hence the feathers of this bird are very much prized for prayer-oflferings, whose object it is to produce warm weather. ' Which is said to come partly from those small nakwikwosis and partly from the glittering shell which is said to also contain heat. As the shell glitters the light is said to proceed from the sun on account of that shell. The man that was thrown up with the sun is said to hold the sun in front of himself, but the rotation of the sun is caused by the Huruing Wuhti of the east and the Huniing Wuhti of the west who keep drawing and rotating the sun with a string. The man who was thrown up with the moon is also said to be still behind the moon, but instead of holding the moon in the center, as is the case of the sun, he still holds her by a stick that they attached to it when the moon was male. The increase and decrease of the moon is caused by a covering which is probably the piece of cloth in which the moon disk and the man were thrown into the sky a€^ the time when the moon was created. March, 1905. The Traditions of the Hopi ■ — Voth. 15 the sun had been created and was rising day after day, the people were very happy, because it was now warm and very Hght, so that they could attend to their work very well. The children were run- ning around and playing. They were now thinking of moving on. They had a great many provisions by this time, and so the chiefs again met in a coimcil to talk the matter over. "Let us move away from here," the chiefs said; "let us go eastward and see where the sun rises, but let us not go all together. Let some take one route, others another, and others still further south, and then we shall see who arrives at the place where the sun rises first." So the people started. The White People took a southern route, the Hopi a more northern, and between them traveled what are now the Pueblo Indians of New Mexico. Often certain parties would remain at certain places, sometimes for several years. They would build houses and plant. Soon they became estranged from each other, and would begin to attack and kill one another. The Castilians were especially bad, and made wars on other people. When starting, the chiefs had agreed that as soon as one of the parties should reach the place where the sun rises, many stars would fall from the sky, and when that would happen all the traveling parties should remain and settle down where they would be at that time. The White People having taken a south- em route, were more gifted than the other people. When they had become very tired carrying their children and their burdens, one of the women bathed herself and took the scales that she had rubbed off from her body and made horses of these scales. These horses they used after that for traveling, so that they could proceed very much faster. In consequence of this they arrived at the place where the sun rises before any of the other parties arrived there. And im- mediately many stars fell from the sky. "Aha!" the people said who were still traveling; "Some one has already arrived." Hereupon they settled down where they were. It had also been agreed upon before the different parties started, that whenever those who did not reach the place where the sun rises should be molested by enemies, they should notify those who had arrived at the sunrise, and the latter would then come and help them. 1 6 Field Columbian Museum — Anthropology, Vol. VIII. 4. THE WANDERINGS OF THE HOPI.' A very long time ago they were living down below. Everything was good there at that time. That way of living was good down -there. Everything was good, everything grew well; it rained all the time, everything was blossoming. That is the way it was, but by and by it became different. The chiefs commenced to do bad. Then it stopped raining and they only had very small crops and the. winds began to blow. People became sick. By and by it was like it is here now, and at last the people participated in this. They, too, began to talk bad and to be bad. And then those who have not a single heart, the sorcerers, that are very bad, began to increase and became more and more. The people began to live the way we are living now, in constant contentions. Thus they were living. No- body would listen any more. They became very bad. They would take away the wives of the chiefs. The chiefs hereupon became angry and they planned to do some- thing to the people, to take revenge on them. They began to think of escaping. So a few of the chiefs met once and thought and talked about the matter. They had heard some sounds away up, as of footsteps, as if somebody was walking there, and about that they were talking. Then the Kik-mongwi, who had heard the sounds above, said that they wanted to investigate above and see how it was there, and then if the one above there wanted them, they wanted to try to go out. So the others were willing too that they wanted to find out about that, and then if they were permitted they wanted to move up there. So they were now thinking who should find out. So they made a PawaoKaya,^ sang over it, and thus brought it to life. "Why do you want me?" the bird said. "Yes," the chief said, "we are not living well here, our hearts are not light, and they are troubling us here, and now I have been thinking about these few children of mine here and we want to see whether we can find some other way of living. Away above there somebody seems to be walking, and now we thought maybe you could go up there and see about that and find out for us, and that is the reason why we want you." "All right," the PawaoKaya said, "all right, I shall go up there and find out about it." Hereupon the chief planted a 16oq6 (species of pine or fir), but they saw that it did not reach up, but that its point was turning down- ward. Hereupon they planted a reed by the side of the pine and that reached up. They then told the PawaoRaya to go up now and if he ^ Told by Yukioma (Oraibi). ^ species of bird of a bluish black color. March, 1905. The Traditions of the Hon — Voth. 17 should find anybody to tell him and then if he were willing they would go. So the Pawdolcaya ascended, flying in circles upward around these two ladders. When he came up to the top he found an opening there, through which he went out. After he came out he was flying around and around, but did not find anybody, so he returned to the opening again and came down. As he was very tired he fell down upon the ground before the chiefs. When he was somewhat revived they asked him, "Now, what have you found out?" "Yes," he said, "I went through there and there was a large space there, but I did not find anybody. When I did not find anybody I became hungry and thirsty and very tired, so I have come back now." "Ishohf! (Oh!)" they said. "Very well, now who else will go?" and they were thinking. "Somebody else shall go," they said, and they kept thinking about it. So they made another one, but this time a sniall one, and when they were singing over it it became alive. When it had become alive they saw that it was a Humming-bird (Tohcha),' which is very small, but very swift and strong. "Why do you want me ?" the bird said. "Yes," they said, "our children here are not with good hearts. We are not living well here; we are living here in trouble. So we want you to go up there for us and see what you can find out, and if the one up there is kind and good, we think of going up there, and that is the reason why we want you. So you go up there; you hunt somebody, and if he is gentle and kind, we shall go up there." So the Tohcha flew upward, circling around the two trees, went through the open- ing and flew around and around, and not finding anybody also became tired and came back. He flew lower and lower and alighted in front of the chiefs, exhausted. When he had somewhat revived, they asked him: "Now, then, what have you heard, what have you found out?" "Yes," he said," yes, I flew around there that way and becamt tired and exhausted and have come back." "Ishohi!" they said again, "now then, we shall send somebody else." They then created another one, and sang over it. But this time they had made a la,rger one, and when they had chanted their song over it, it became alive and it was a Hawk (Kisha). " Why do you want me?" the Hawk also said. "Yes," they replied, "yes, these our children do not listen to us, they worry us, and we are living in trouble here, and that is why we want you. You go up there and find out for us and inform us." So the Hawk flew up also, passed through the open- ' I have not been able to fully identify this bird, but from the description given me, believe it to be the humming-bird, though it may be the wren. i8 Field Columbian Museum — Anthropology, Vol. VIII. ing, and circled around for some time in the space above the opening. But he also became tired and returned, exhausted. So when he was somewhat revived, they asked him: "What did you find out?" and he told them the same as the others had, that he had not found anyone, "Ishohi!" they said, "we shall try it once more." So they made another one, and sang over it again. While they were singing over it it became alive, and it was the Mdtsni. "Why do you want me?" the latter asked. "Yes," they said, "our children here do not listen to us, they have hard hearts, and we are living in trouble here. So we have been thinking of leaving here, but these here have not found anybody there, so you go up too, and you find out for us. And, if you find some one there who is kind and gentle and has a good heart, why you tell us and we shall go up there." So he flew up too, and having passed through the opening, he kept flying around and looking about, as he was very strong. Finally he found the place where Oraibi now is, but there were no houses there yet, and there somebody was sitting, leaning his head forward, and as the M6tsni came nearer he moved it to the side a little. Finally he said; "Sit down, you that are going around here, sit down. Certainly you are going around here for some reason. Nobody has seen me here yet." "Yes," the M6tsni said, "down below we are not living well, and the chiefs there have sent me up here to find out, and now I have found you, and if you are kind, we have thought of coming up here, since I now have found you. Now you say, you tell me if you are willing, and I shall tell them so, and we will come up here." This one whom the Motsni had found was Skeleton (Masauwuu). "Yes," he said, "now this is the way I am living here. I am living here in poverty. I have not anything; this is the way I am living here. Now, if you are willing to live here that way, too, with me and share this life, why come, you are welcome." "All right," the Mdtsni said, "whatever they say down there, whatever they say. Now, I shall be off." "All right," Skeleton said, whereupon the Mdtsni left. So he returned and descended to where the chiefs were sitting, but this one did not drop down, for he was very strong, and he came flying down to them. "What have you found out?" they asked the bird. "Yes," he said, "I was up there and I have found him away off. But it is with you now; he also lives there poorly, he has not much, he is destitute. But if you are satisfied with his manner of living, why you are welcome to come up there." "All right," they said, and were happy. "So that is the way he is saying, so he is kind, we are welcome, and we are going." At that time there were all kinds of people living down there, the March, 1905. The Traditions of the Hon — Voth. 19 White Man, the Paiute, the Pueblo; in fact, all the different kinds of people except the Zuni and the K6honino, who have come from another place. Of all these people some whose hearts were not very bad had heard about this, and they had now assembled with the chiefs, but the greater part of the people, those whose hearts were very bad, were not present. They now decided that they would leave. The chief told them that in four days they were to be ready to leave. So during the four days those who knew about it secretly told some of their friends whose hearts also were at least not very bad, that after four days they were going to leave. So the different chiefs from the different kinds of people assembled with small parties on the morning of the fourth day, after they had had their morning meal. They met at the place where they were appointed to meet, and there were a good many. "We are a great many," the chief said, "may be there will be some here among them whose heart is not single. Now, no more must come, this is enough." So they commenced to climb up the reed, first the different chiefs, the Village chief (Kik-mongwi), who was also at the same time the Soy^l-mongwi, the Flute chief (LSn-mongwi), Horn chief (Al-mongwi), Agave chief (Kwdn-mongwi), Singer chief (Tao-mongwi), Wdwuchim chief (Kel-mongwi) , Rattle- snake chief (Tcti-mongwi) , Antelope chief (Tc6b-mongwi) , Marau chief (Marau-mongwi), Lagon chief (Lagon-mongwi), and the Warrior chief (Kalehtak-mongwi or P6okong). And then the people followed and a great many went out. By this time the people in the lower world had heard about this, and they now came crowding from all sides towards the trees. When the Kik-mongwi above there saw that so many were coming he called down to stop. "Some of those Pop- waktu," he said, "are going to come up too, I think, so that is enough, stop now!" He then commenced to pull up the reed so that a great many people that were still on it dropped back. So they now moved on a little bit to the rim or edge of the opening, and there they gathered, and there were a great many of them. The Kik-mongwi now addressed them and said: "Now this many we have come out, now we shall go there, but we want to live with a single heart. Thus long we have lived with bad hearts. We want to stop that. Whatever that one there (referring to the Mdtsni) tells us, we want to listen to, and the way he says we shall live. Thus he instructed them. In a little while the child of the chief, a small boy, became sick and died. 'Ishohi!" the chief said, "A Pow^ka has come out with us," and they were thinking about it. Then he made a ball of fine meal and threw it upward, and it alighted on the head of a maiden. So 20 Field Columbian Museum — Anthropology, Vol. VIII. he went there and grabbed her, saying: "So you are the one. On your account my child has died. I shall throw you back again." He then lifted her to the opening. "I am going to throw you down here," he said, "you have come out with us and we shall now live in the same way here again." But she did not want to. "No, "she said, "you must not throw me down, I want to stay with you, and if you will contend with one another again I shall always talk for you (be on your side). " Now, you go and look down there and you will see your child going around down there." So he looked down and there he saw his child running around with the others. "That is the way it will be," the maiden said to the chief; "if any one dies, he will go down there and he will remain there only four days, and after the four days he will come back again and live with his people."' Hereupon the chief was willing that she should remain and he did not throw her down, but he told her that she could not go with them right away. When they should leave, when they had slept, after the first day she might follow them. So she remained there near the opening. Hereupon P6okong looked around all over and he found out that towards one side it was always cold. It was at this time dark yet, so Spider Woman (K6hl Told by Pflhflnftmtiwa (Oraibi). 64 Field Columbian Museum — Anthropology, Vol. VIII. Taha). The people, not knowing what or who the dancers were, be- came angry and concluded among themselves that they wanted to kill them. The Katcinas heard what the people said about wanting to kill them and ran away. West of the village they jumped from a bluff into a large crack. These were the Snow (Nuva) Katcinas, the Uncle being a Hot6to Katcina. The Katcina Uncle was in the lead when they jumped in the crack. Here the people who had fol- lowed them set fire to them and burned them up. The Katcina Uncle who was at the bottom was not burned. Early in the morn- ing he crept out and returned home to the mountains, singing the following song as he walked along: Tanayo, tanayo, Kayohatii ! kayahatii ! Tanayo, tanayo, tanayo, tanayo Kayohatii! kayahatii! Nahanahay, Hot6to, palaka. T ir /.1 N TT w. 1 ) The meaning of this line 1 myself (the) Hototo emerged. > . , , , , . , ) only could be ascertamed. Shiwana towitowi ahaha (a) cloud. Towiwikaliyoyokana yaaahihi h- h- ; h- / . . ^ '. ^ . . _ ..,,., , > mg mfiection to imi- 1 owiwikaliyoyokanayaaahihi h- h- h- i ° , , • ■'■'■' 1 tate sobbmg. The Katcinas living in the mountains had fields at the foot of the mountains where they were planting corn and watermelons. Here the Heh^a was hoeing with a wooden hoe (wika), still used by the Hehea Katcinas in their dances. It was early in the morning. All at once he heard somebody singing, raised his wika and listened, but just then the singing stopped. The Katcina again commenced to hoe, and again heard the singing. Listening again he heard the sing- ing and the sobbing and behold ! somebody was walking along crying. When the Hot6to arrived at the Heh^a Katcina the latter asked : ' ' Why are you walking along saying something and crying ? " " Yes, the Hot6to replied, "We were there in the Hopi village dancing, then they came out and threatened to kill us, so we ran away and jumped into the gulch west of the village, and there we were piled up, and all were burned up by the Hopi except myself. I had jumped in first and was not burned and escaped unharmed. That is the reason why I was moaning as I went along. " The Heh^a Katcina then also commenced to moan as follows: March, 1905. The Traditions of the Hopi — Voth. 65 Ochitana, iyawa, iyava Ochitana! iyava, iyava. Alas ! (This is the only word of which meaning could be obtained.) Hininiya ihihi io hiiohiio, h- h- h- h-. Hereupon they both went home into the mountain where there were a great many Katcinas, men, women, youths, and maidens. " Why do you come alone? " they asked the Hotdto, The latter here- upon repeated what he had said to the Heh^a Katcina. "We shall sometime take revenge," said the chief of the Katcinas, and ordered the Katcinas to assemble and to dress up. Hereupon they made it hail for three days. Early in the morning of the fourth day they caused a cloud to rise which hovered over the mountains. This was their emblem or standard (natsi); it was a very beautiful cloud. Then the Katcinas ate their morning meal. The people in the village saw the cloud. They had gone to their fields early in the morning for they had many fields around the vil- lage. After breakfast many more clouds began to rise above the mountains, towering upon each other. They soon spread out and during the afternoon they covered the sky, coming up from all four sides. The corn of the Hopi had at this time begun to mature and the people felt very happy over the clouds. They expected that they would have a good rain now. Towards noon it began to thunder and to rain in the mountains and the clouds began to move towards the Hopi village. When they had arrived there it was thundering and lightning and it rained great hailstones. All the crops were destroyed, and even the people, although they left their houses and fled to the kivas, were killed. Only one man and one woman re- mained alive. When everything had been destroyed, the clouds said: "We will stop now and return," and then they began to disperse in all directions, some of them returning to the mountains. The Katcinas were then happy saying, "Now we have revenged our- selves, let it be thus. " The woman that had been spared again bore children and the village was by and by again inhabited. 14. HOW THE CIRCLE (PONGO) KATCINA AND HIS WIFE BECAME STARS.' Haliksai! In Orafbi the people were living. In the north-west- em part of the village was at that time a kiva called Hamis-kiva. Somewhat south of this kiva close to the present site of the Han6- * Told by Lomin6mtiwa (Oraibi). 66 Field Columbian Museum — Anthropology, Vol..VIIL kiva lived a maiden. She persistently refused to marry any young man in the village. At Red Sand (Palanvisa), a place north-east of the village, some maidens were playing the game "Jumping over the trays." The maiden mentioned above never played with the other maidens, but one time she went out intending to play with the maidens. When she came to the edge of the mesa she sat down and watched the other maidens play. A young man dressed in a blue Hopi blanket came by and asked her why she did not play with the other maidens. "Yes," she said, "I never play with them." Here- upon he sat down beside her and they talked together a little while, then the maiden returned to her home. In the evening she was grinding corn. While she was grinding a Katcina came to the village, danced first near the Coyote (Ish) kiva, then at the Singer (T^o) kiva, then at the Public plaza (Kiconvee), then at the Wrinkle (Wfkolapi) kiva, and finally at the Hamfs-kiva. Hereupon he left the village. The next morning the mana again pro- ceeded to the place at the edge of the mesa where she had been sitting the previous day, and again the youth joined her. This time he asked her if she would marry him if her father and mother were willing. She consented. He told her that if they were willing he would come and get her the next day. He then told her that he was the Katcina who was dancing in the village, saying that he would again dance at the same places as usual, and then after he would be through she should come and meet him at "The Place-Where-Scalps- are-Dressed" (Y6vutzrhrokwanpi). Hereupon they parted. In the evening she was again grinding corn and the Katcina again went through the village dancing at the places mentioned, and singing the following song while he was dancing, singing the same song at each place: Achipolaina, achipolaina, Koohochunisha, kowishkunishaa, Palainaiya aya. ■ Waa-i-aha-ihihi. The mana had in the meanwhile obtained the permission of her parents to marry the youth. The mother filled a tray with meal for her, with which the mana proceeded to the place named by the Katcina. Here She was met by the Katcina after he had made his round through the village. From here they proceeded to the place called Kocantuika, a bluff named after a certain plant, kocana.* When they arrived here they saw a kiva and a light in it. A voice called out from the kiva inviting them to come in. They en- ' Phellopterus multinerva. March, 1905. The Traditions of the Hopi — Voth. 67 tered and found here a great many different Katcinas. The youth was the Circle (P6ngo) Katcina. Hereupon the youth handed the mdna some pfki made of fresh roasting ears, and also some water- melon slices, which she ate. They then remained in this kiva, the mdna preparing the food for the Katcinas, and the latter preparing the bridal costume for the m^na. Every night the P6ngo Katcina would go to the village and dance, as already explained. When the bridal costume was finished the m^na went home in the same manner in which brides go home to-day. Her husband followed her, so they lived in the house of her parents after that. Her parents now found out that the husband of their daughter was a Katcina. By and by she bore two children, which were also Circle Katcinas. One time the young mother was drying corn -meal, stirring it in a pot over the fire. When she was done with this she left her house and went to the edge of the mesa outside of the village. Her husband had gone to visit the Katcinas at the Katcina kiva mentioned before. While the woman was outside of the village some one approached her. It was the Hot6to Katcina. He told her that she should go with him, to which sh,e consented. They descended the mesa south of the village and went' southward to Shong6pavi. When the Circle Katcina returned to the house he found his wife gone. Following her tracks, he found that she had gone away with some one, and soon heard who it was that had taken her away. He returned to the house, took his two children and went with them to the Katcina house already mentioned. Here they remained. The two little Katcinas learned the Katcina songs and dances. After a while the father and his two children concluded to try to find the mother of the two youths. So the people cooked some roasting ears and other food for them, whereupon they proceeded to the village, taking the food with them. Here they danced at Pisdvi, a place a short distance east of the Pongdvi kiva. While they danced they sang the following song: Ahahahahai ahahaai Ahahahaha ihihihihihi Umungu uyungnaya Umungu uchioli Ahahahahai ihihihihi-hi-hi-hi. When they were through singing, the father asked the women among the spectators whether some one would not nurse the children for these roasting ears that they had brought with them, but no one was willing. They went to the plaza, repeated their dancing and 68 Field Columbian Museum — Anthropology, Vol. VIII. singing, whereupon the father again asked the women that some one nurse his children for the roasting ears, but no one was willing. They then proceeded to the Coyote kiva, where the same thing was repeated. No one being willing to nurse the two children, they left the village and when they came to the last row of houses, where the Katcinas often rest when they have dances now, a woman approached them declaring that she was willing to nurse the children. After she had nursed them and they had given her the roasting ears, they left the village along the trail leading south-eastward. Here they traced the mother to SiRakvu, a bluff on top of the mesa about three miles southeast of Oraibi. Here they found a kiva where they heard some one singing the following song: , Tciihiihihio tcihihiokaaha, Tcihihiokaaha tcihihiokaaha, Ha, ha, ha! It was the Hahdii Wuhti, who was opening comfviki as she was singing. When they heard the song they looked into the kiva and were noticed by the Hahd,ii Wuhti. "Oh!" she said, "here I am meeting you with this song. Recently somebody was fetching your mother by here." The three went into the kiva and were invited to remain over night. They were fed by the Hahaii Wuhti the comiviki. When they had eaten they danced, singing the following song: Ahahahaihahaiiya toywihihioyohokahai, Ahahaahaaiahaiya toywihihioyohokahai, Ocarasotikiiihi, polaihainahai, Kahaahaowkuruhukahai, koaowaikurukahaihai. In the morning they proceeded eastward. In the evening of the next day they arrived at a place called Owl Spring (M6ngkba) . Here they found another Hahdii Wuhti in a kiva, who was also engaged in opening comiviki. She was singing the same song that the other Hahdii Wuhti had been singing. When the three arrived they looked into the kiva. When the woman noticed them she said, "Utf! here you some one is going about and I am meeting you with this song. Recently some one fetched your mother by here." They went in and were fed by the Hahaii Wuhti, whereupon they again danced and sang the same song which they sang at the place of the other Hahaii Wuhti. They stayed over night at this kiva, and during the night the Hahaii Wuhti went to Kf'shiwuu, where many different kinds of Katcinas had a daiice. When one party had danced and gone away, another party would come and perform their dance and leave. March, 1905. The Traditions of the Hopi — Voth. 69 Then another party, and so on. When all had danced, Hahaii Wuhti returned to her home and told the three Circle Katcinas about the dance. She told them about it; then they also went and performed a dance at Ki'shiwuu, which, it Seems, was not far away. When they were through they again returned to M6ngkba. Here they remained until it became morning. In the morning Hahaii Wuhti again went to Kf'shiwuu to be present at another dance, the three Circle Katcinas remaining behind. When they had all danced Hahaii Wuhti again invited the three Katcinas. The people who had seen them in the last dance during the night and had not observed them during the day were waiting for them, thinking that they probably would come. They went over and also performed their dance. Before they went over Hahaii Wuhti told them that their mother was at Ki'shiwuu and that she would see them dance and she would certainly be anxious to return with them. They performed their dance on the public plaza, singing the same song that they had sung at the places of the two Hahaii Wuhtis. When they were through they again returned and soon met their mother, who had recognized them and had gone before them. So they took their mother back with them. Before they reached M6ngkba night befell them, so they stopped. The father said to the two children they should go ahead to their grandmother, the Hahaii Wuhti, which they did. He then took a pointed stick and killed his wife with it by thrusting it into her throat. Leaving the body at the place, he followed his two sons, but before he reached the place wherp they were the skeleton of his wife followed him. The two boys had safely gotten into the house of their grand- mother, but their father ran away, being followed by the skeleton. He finally arrived at the First Mesa, rushed into the village of Hano and there into a kiva where a number of women were making jugs. He begged them to hide him as something was pursuing him. Here- upon one of the women hid him under a pile of clay which they were using for making their pottery. The skeleton then arrived, saying, "Hav^! Did my husband not come here?" she asked. "No," they replied. "Yes," the skeleton said, "because his tracks end here," and hereupon she entered the kiva. She threw aside all the piles of clay and material that was lying there, and finally came to the pile under which the man was hidden. When he noticed that she was close by he jumped up, ran up the ladder and westward towards Wdlpi, being pursued by the skeleton of his wife. In Wdlpi he again entered a kiva.^Here they were practicing a war dance. "Hide me quickly," he said, "some one is 7© Field Columbian Museum — Anthropology, Vol. VIII. following me." "Come here," they said, and handed him a drum. So he beat the drum. The skeleton soon arrived and entered the kiva after having spoken the same words as in Hano. She shoved the dancers aside, but when she came to the one who was beating the drum, he threw aside the drum and rushed out, running to Mishong- novi. Here he again rushed into a kiva where they were assembled for the Lag6n ceremony. The women were making trays. He again asked to be hidden as he was being pursued by some one. One of the women told him to be seated in her lap, which he did. She covered him with a tray that she was working on and continued her work. Soon the skeleton arrived, asked the same questions, and was again answered in the negative. She came in, looked around, driving the women from one place of the kiva into another, until she arrived at the one who had her husband. When he saw that he could not remain hidden he rushed out and ran towards Shongdpavi. Here they also were assembled for the Lagdn ceremony and the same thing was repeated that took place in Mish6ngnovi. From here he ran towards Mat6vi (about fifteen miles south of Shong6pavi). At this place the Flute society had a ceremony. They were assembled at the spring when he arrived. He again repeated the same request to be hidden, as he was being pursued. They told him to go into the spring to a certain sunflower stalk that was growing in the spring. This he should mount and hide in its top. He did so. When the skeleton arrived and asked whether her husband was not there the Flute priest told her, "Yes, he has entered the spring." So she went to the edge of that spring and entered it. Looking into the water she saw the sunflower stalk reflected in the water and on top of it her husband. Thinking that he was in the water she dived in and disappeared. The pursued man came down and joined the Flute players. On the fourth day they heard somebody pound yucca roots in the water. When the sun rose the woman came out of the water, dressed in a bridal costume, and carrying in her arms a reed receptacle which contained another bridal robe and the white belt. She appeared in exactly the same manner as the newly married bride appears on the morning when she returns from the home of her husband to that of her own mother. When she came out the two priests called the two together, placed them back to back, made a road with sacred meal for each one; the one road southward, and the other northward. The priests told them to proceed four steps, each one in the direction they were facing. Then they should turn and meet again. But the man returned when he had taken three steps instead of four. The Flute March, 1905. Tjiii Traditions of the Hopi — Voth. 71 priests were very angry and called at the woman to run. She started, and her husband started after her. "You shall always follow each other this way," the Flute priests said. They both ran westward, and are still running in that way. The two stars, Nang6sohu pursue each other because one constantly follows the other, some- times overtaking it and then again remaining behind, are these two personages. 15. THE KOKOSHORl KATCINA AND THE SHONGOPAVl MAIDEN.' In Shongopavi they were living, and over there at KishiwuHhe Katcinas were living, and the Kokdshori was going about at the Hopi village. But he was stealing the Hopi children, and (one time) a Shong6pavi woman went to get water and her child followed her, crying. The mother threw a stone back because she was angry. The child now was afraid and sat down there and cried there. Thus the Kokoshori arrived and pitied it. Now he said (to the child) :" Oh ! now why do you cry?" The child said, " My mother has been hurting me." " Let us go to my house," he said. The child was a little girl. Now the child sat upon the back of the Katcina and the latter took it along. They now arrived at the village of those who lived at Kishiwu. There were a great many Katcinas. They saw some- body coming carrying a little girl. Now, those Katcinas were glad. "You, whom do you bring there ?" they said. Now the Hah^i Wuhti was very happy. "Ishunf!" she said. Now he put it down. "Where did you get that?" said the Hahai Wuhti. " I went about at Shong6- pavi and the mother of this one went to get water, and this one fol- lowed her, and alas! she threw at it with a stone, and I pitied it and have brought it." And now they pitied the child. "Very well," they said. "Alas! Why is it thus." Now they fed it. The Hahai Wuhti spread out p6v61piki, handed the child a vessel with peaches, she also cut up melons, split a watermelon, and laid before it some steamed com. Having done this she said, "Now eat." And the child ate. When it had eaten a little it was satisfied. After that it lived there. Now they always provided food for it. And because it ate this food it became big very soon. But now it became homesick. In the night the Katcinas danced. After the c dance they would distribute steamed com, watermelons and melons, but the child would only eat one occasionally, because it was home- sick. It did not talk, it was sad. Now they said, "Come, let us ' Told by Loindvantiwa (Shupaiilavi) . * This name is spoken diflferently in different villages : Ki'shiwuu, Kishiwu, and Kishiwu. 72 Field Columbian Museum -:— Anthropology, Vol. VIII. take it to the village." Now the Kok6shori went to look after the father and the mother, and, alas! they too were homesick. They only lived a little yet, they were very homesick. They were no longer sitting up because they were so homesick. When he returned to Kishiwu he said, "Why, your parents are very homesick." And now they who lived there busied themselves. " Now then, dress yourself," said the chief, "when you are dressed we shall fetch you." Now they all put on something and now the Katcinas came and fetched the child. But the little girl had on an at66 and a beautiful belt and a pretty dress and some fine moccasins. But a Q6oq6qlom carried something in a burden basket on his back, a melon, peaches, and watermelons, etc. All the Katcinas brought something to eat. When they came to the village it rained very hard. So they arrived at Shongdpavi. They did not arrive dancing, but singing and walk- ing. They sang as follows: Kokooshori, Kokooshori, Kokooshori, Hakipa tiwungwiniyata Whose raised (we), Okwatowakae. Yuyata, Nayata Because (we) pitied (her). Mothers, fathers, Amutpipoo kachiyata nawoto. In front of them or their home heard (the girl) Katchiyata nawoto hap itamu, The home (of) having heard now we Ohokio! mana wungwupui Alas ! maiden bringing up (her) Soon shuhtokinihihi. Not will forget. Ahayahai Kokohoshori, Kokohoshori shori Ahahaha ihihihihihi. They now arrived (at the parents' house). "Now go up, here you live," they said (to the girl), so she went into the house, but her mother was sleeping. "My mother, get up, my father, get up, I have come," said the little maiden. Now they looked up a little, and recognized the child. Now they sat up quickly and embraced the child at once. Now the father also did so. The rnaiden now cried, but she was now comforted and was happy. They now revived and they were good. Now they (the Katcinas) came to offer some food. Now they ascended to the house and entered it. The Q6oq6q- 16m had wrapped up some meat and laid it down. He also laid March, 1905. The Traditions of the Hopi — Voth. 73 down some peaches and watermelons, so that everything there became filled up; and they also now distributed some among the people. Having done that they went home. "You must at once send your father," the Katcinas instructed the mana, "then your father will make the following announcement : "You people that are living here, thus I am informing you; from your houses there you must come down. Now you know our friends have brought something for us, and now you must all put that away somewhere, and to-morrow, when the sun shall rise, then we shall examine it." The Katcinas now went home, and the rain clouds went home, and hence it did not rain, and the people were now thinking: "Why did he announce that we should clean our houses?" but the people now slept. Now, in the morning the sun was rising and they looked through their houses, and they were filled with everything; corn ears, watermelons, melons, meat, beans, and with everything. And from then the people were rich on account of that maiden. So they were very happy. But when after a while they had eaten all that, they had no longer meat to eat. The maiden now became homesick after Kishiwu, and she thought of going there. She became sick and died, and on that account she went to Kishiwu, and there she is now living. 16. HOW BALL-HEAD (TATCIOTO) WEDDED AN ORAi'bI MAIDEN.' Haliksai! In Oraibi the people were living. At the place where Tuwa-mana now lives, right east of the public plaza, lived a maiden who persistently refused to marry any of the young men of the village, although many of them were wooing her. North of the village at Achamali, lived an old woman with her grandson. "My. grand- mother," he said to her one time. "What is it?" she answered. "Yes," he said, "I am going to visit that maiden there in the village, and see whether she will not marry me." "Alas!" she replied, "she will not want you." "I am going to try it anyhow," he answered. So one evening, after they had eaten, he put his wildcat robe on, of which at that time nearly every young man had one, and proceeded to the village. It was moonlight. When he came to the house he stood outside at the comer of the house. The maiden was grinding corn opposite an open window. He went up to the place where she was grinding com, looked through the opening, and saw that she was very busy grinding com. "Stop ' Told by Macihongva (Oraibi). 74 Field Columbian Museum — Anthropology, Vol. VIII. a little," he said. She stopped and asked: "Why do you want me to stop?" "Yes," he said, "I came to you." "Who are you?" she asked. "Yes," he said, "it is I." And hereupon she began to guess, mentioning many names of young men in the village, and asked whether he was that one or that one. Finally she said: "Are you not living north of the village there?" "Yes," he answered. "So you are that one," she said. "All right, I am willing that we should live together." "That is what I came for," the young man said. "Ver}^ well," the maiden replied, "I shall ask my mother, and if she is willing, we shall live together. So you go home now and sleep." After he had left she went down and spoke to her parents, telling them that the young man living north of the village at Achamali had asked her to marry him. They said that they would be glad if he would live with them and he was welcome. "If he has not spoken a falsehood he will certainly come back again," they said. Whereupon they retired for the night. When the young man arrived at his home, he was asked by his grandmother what he had found out, "Yes," he said, "I have good news; she is willing." Hereupon they too retired for the night. In the morning the grandmother said to her grandson: "You have a big field here. Some of your corn has certainly matured, so you prepare some steamed sweet corn." "Very well," he said. So he gathered some sweet corn-ears, heated his oven, and threw into it a good many corn-ears. In the evening they were done. He took them out, took off the husks, and strung the corn-ears on strings of yucca leaves, preparing about ten bunches of corn ears. By this time the sun had gone down. After a little while he wrapped up the corn-ears that he had strung up, and proceeded to the village. The maiden was still grinding corn. He left the presents on the ground in front of the house, on the plaza, and went up. " Have you come?" the maiden said. "Yes," he replied. "Very well," she said, "come in." Hereupon he went down, got his bundle, and brought it in. A fire was burning at the fireplace. He took a seat by the side of the fireplace. The maiden stopped her grinding and took a seat on the opposite side. The young man had a mask on with three nodules on top, from which small turkey feathers were suspended. It was the Ball-Head (Tatciqto). He handed the maiden the sweet corn-ears that he had brought, saying to her, "You take this and eat it." She was happy and thanked him for it. "Thanks," she said, "on your account I shall eat it." Hereupon she took part of the corn down to her parents who were also glad, and ate of it because they were new corn ears. March, 1905. The Traditions of the Hopi — Voth. 75 Returning to the room where the young man was sitting, they con- versed together for a while. "Very well," the maiden said, "I shall now save the corn-meal that I am grinding, then sometime I shall come over to your house." Whereupon they separated, the young man going back to his house, and the mana also retiring for the night. Hereupon the maiden ground blue com for four days. On the fifth day she ground white corn. Every evening the young man brought over some fresh sweet corn-ears, which the people of the house ate. In the evening of the fifth day he did not bring any, but he came to fetch his bride. She and her mother filled a large tray full of the white meal, tied it up in an atrto, which she then took in her hands, and followed the young man to his house. When they arrived there he went in first. His grandmother welcomed the maiden to her house and invited her repeatedly to come in. The young man also told her to come in. So she entered. She first handed the tray with meal to the grand- mother, who thanked her for it, and put the meal away. They then ate the evening meal, which consisted of corn, melons, and water- melons. After having conversed for some little time they retired for the night, the mdna sleeping with the grandmother. Early in the morning when the yellow dawn was appearing the grandmother and the maiden went out to kuivato (to make prayer-offerings, consisting of sacred meal, to the dawn and rising sun). Returning to the kiva, the grandmother got out four Kohonfno trays (chukuvotas) and a lot of com, which the mana was shelling, filling the four trays. When they were filled, the grandmother told her grandson to go and call his animals. He went out and called them by saying "pi-pi-pi-pi!" whereupon a great many chickens came running to the kiva. When they had come in, the young man first took one tray, scattering the com to the chickens. When they had eaten that he scattered the com from another tray, and so on until they were all emptied. He then told them to sit down on the banquette that was running along the wall all around the kiva, which they did. The four empty trays he placed in a row north of the fireplace. Hereupon he said to the chickens: " I am going to sing for you now, so you listen to me attentively, and then afterwards sing the same way." Hereupon he hung a little drum over his shoulder, gave a signal on the drum, when all the chickens looked at him and listened at- tentively, while the young man sang the following song, accompanying it by beating the drum : 76 Field Columbian Museum — Anthropology, Vol. VIII. Aha ihi aha Kowakoho ngumanta (The chicken was grinding meal), Angwushihi ngumanta (The crow was grinding meal), Takahayakwi, tanaymahka. Ahaha! ihihihihii! The m^na was sitting near the fireplace. While the young man was singing the song, the chickens all swayed their bodies from side to side to the time of the singing, and by doing so ground the corn which they had taken into their bodies. When he had sung the song five times he said to the chickens: "Now then, come and vomit your meal into these trays. " So one after the other came and vomited the meal which it had ground in its body into the tray; It was very fine white meal. When they were all through they left the kiva, I In this way the chickens assisted the maiden in getting all that corn ground quickly, so that she did not have to grind it herself as is usually the case. This meal they then used afterwards. But the young man had no cotton, and so no bridal costume was prepared for the bride, for which she was sorry. The young man, however, was a hunter and often brought home rabbits and other game. After the maiden had lived there awhile the grandmother said to her: "Now then, you have been here a long time, you prepare some good food." This the mana did in the morning, preparing some pilcami and other food. The young man again went hunting and returned with rabbits. The grandmother prepared a great deal of ndqkwiwi. In the evening they spread the food on the floor, filling a great many bowls and trays. When they had spread out the food the grand- mother went out and called out: "You my neighbors here, come in and eat, and be not slow about it, but come in and eat. " Hereupon the three sat down and commenced to eat. While they were eating the people began to come in. The first one that came in carried under his arm a large white bridal robe; the second one a small bridal robe ; the third one a white knotted belt ; the fourth one a pair of bridal moccasins; and the fifth one a reed receptacle. Having placed the same on the floor, they sat down and ate. Here- upon they exhorted the young man, saying to him that when he would now take his bride home and live there in the village he should be good to the people and he should not be angry at them, but should benefit them, whereupon they left the kiva. Early in the morning the grandmother made some yucca suds and washed the mana's head. When her hair was dry she took her out and sprinkled meal to the rising sun. When they returned she March, 1905. The Traditions of the Hopi — Voth. 77 dressed her up in the bridal costume. The young man put four water- melons in a blanket, and just as the sun was rising they all went out, the grandmother sprinkling a road of meal for her children , and then told them to go on now, whereupon they proceeded to the village, to the house of the bride. Arriving at the house they were welcomed by the mother of the bride who took the bridal costume and also the watermelons, which the young man had brought and put every- thing away. Hereupon the young people lived in the village, and as the young man was a Katcina the village prospered, it always rained and they had much to eat. But by and by his wife went astray, at which her husband became angry and left the village, returning to his house again. After that it did not rain so much, the people became poor, and it is still that way. 17. THE AHOLl AND OTHER WALPI KATCINAS.' Aliksai! In Walpi and Sitcdmovi they were living, but not at the places where the villages now are, but where they used to be. In Walpi lived an old man, the Ah61i Katcina. He had with him a little maiden who was his sister, the Katcin-mana. As he was very old and feeble this maiden would always lead him. In the other village, Sitc6movi, lived a youth with his old grandmother, and as she also was very feeble he took care of her and used to lead her. One time the Ahdli and the little maiden went to their field south of Walpi where they wanted to plant. They carried with them little pouches containing seeds. In their field was a b^ho shrine, and when they came to their field the Katcina first deposited some prayer- offerings in the shrine, first some com -meal and then also some nak- wakwosis which he drew forth from his com -meal bag. This bag he had tied around his neck. In this shrine lived Mdyingwa and his sister Naydngap Wuhti. "Have you come?" Miiyingwa said. "Yes, we have come," they replied. "Thanks," Naydngap Wuhti said, "thanks, our father, that you have come. You have remembered us. No one has thought about us for a long time and brought some offering here, but you have thought about us." And she began to cry. Here- upon Ah61i gave to each one a stick upon which some nakwdkwosis were strung, and also some corn-meal. Hereupon NayAngap Wuhti was crying still more. "Yes, we have come here," the Katcina said, "we are pitying our people because they have not had any crops for a long time, and now we thought about you here and have ' Told by Kuhkuima (Shupadlavi). 78 Field Columbian Museum — Anthropology, Vol. VIII. brought these prayer-offerings here. And now you pity them and let it rain now, and when it rains then a crop will grow again and they will have something to eat, and they will then be strengthened and revived, because they are only living a very little now. Hereupon he took out his little bundles of seed and gave to the goddess a small quantity of yellow, blue, red, and white corn as an offering. These he placed before her on the ground. The two deities then arose. M6yingwa had in his left hand a mdngkoho, m6ngwikuru, and a perfect corn-ear (ch6chmingwuu). These he pointed upwards towards the sky. The female deity held in her hand a squash, which was filled with all kinds of seeds, and as MAyingwa pointed up the objects towards the sky she raised the squash with both hands, and then forcibly threw it on the ground on the seeds which the Ah61i had placed there. "There," she said, "in this way I have now planted for all of your people these seeds and they will now have crops." Hereupon Mtiyingwa handed the objects which he held in his hand to the Katcina, saying, "You take these with you and with them you produce rain and crops for your children, the people in Wdlpi. " So the Ah61i and the Katcfn-mana returned, first going to their booth, or shelter (kfsi), that was near by in the field.. Here they partook of the food which they had brought with them. "Thanks," the Ah61i said, "thanks that our father was willing. We shall not now go back to the village in vain. " "Yes, thanks, " the mana also said. Hereupon they returned to the village. It was now late in the afternoon. As they passed the top of the mesa upon which Walpi is now situated, they heard somebody singing on top of the bluff, but they went on, and arriving at their kiva they sat down north of the fireplace and smoked over the objects which they had brought with them. "Thanks that we have returned," the Ah61i said, "that we have not been too late for our people. We shall now possess our people." And as they were smoking and thus talking somebody came and entered the house. It was the youth who lived with his old grandmother in Sitcomovi. He came in. "Thanks that you have come," he said, "thanks that you have come and pro- vided something for our people here," whereupon he shook hands with them. "Sit down," Ahdli said, "and smoke, too." So the youth filled the pipe with tobacco that he had brought with him and also smoked over the objects. He took special pains to blow the smoke in ringlets upon the objects. After he had done that four times, also praying to the objects, they became moist so that the water was beginning to flow from them, indicating that their efforts March, 1905. The Traditions of the Hopi ■ — Voth. 79 had been successful and that these objects would produce rain, which was symbolized by this moisture. Hereupon the youth prepared to return to his home, but Ah61i restrained him and said: "Now, to-morrow when the sun rises we shall make a prayer-offering and you must do the same, because when we came we heard somebody sing away up there somewhere." So early the next morning they dressed up in their costumes, the Katcina being dressed in a tliihi, a kilt, and his mask; his body also being painted nicely. In his right hand he carried a stick, natfingpi, to the middle of which were tied beads and a bundle of bahos. In his left hand he carried the objects which he had obtained the previous day. The mana was dressed as the Katcfn-manas are yet dressed to-day. She carried in her left arm a tray (p6ta), containing different kinds of seeds. They proceeded to a baho shrine west of the present village of Walpi, half-way down the mesa. Here they sprinkled a little meal to the sun and on the shrine, this little rite being called kiiivato. As they were performing this rite they again heard the same voice singing on top of the mesa, which they had heard before. There were then no villages on top of the mesa, but the shrine of TaMwhtoika was there already, and at this shrine some one was sing- ing. When looking up they say that it was the Big-Hom (Wopakal) Katcina. Hereupon they returned to their house, but immediately started up on the mesa to look for and meet the one that they had heard singing. So they went up and reached the top of the mesa somewhat west of the bah6ki. Here they noticed some one dressed in a white mask with very small openings for the mouth and eyes. His body was also white and he wore a thin bandoleer with blue yarn over his shoulder. He was standing by the side of the shrine shaking a rattle of bones slowly up and down. After having shaken the rattle four times he started off. "Wait," the Ah61i Katcina said, "wait, we have heard some singing up here and want to see who it is." "Yes," the other Katcina, which was the Aototo, re- plied, "yes, I am not singing, but we are two of us here, and the other one was singing. " By this time the Big-Hom Katcina came from the west end of the mesa holding in his left hand a bow, and having a quiver strung over his right shoulder. He had a green mask with a big horn on the right side and an ear on the left. He wore a nice kilt, nice ankle bands, and his body was painted up nicely. When he arrived at the shrine he asked the Aototo: "Why do you tarry here?" "Yes," the Aototo replied, "these are detain- ing me. " "Why?" the Big-Hom Katcina asked. "We heard some- 8o Field Columbian Museum — Anthropology, Vol. VIII. body singing here," the Ah61i replied, "and we came up here to see who it was, and so it is you. Now, what do you think," he con- tinued, "let us go down all together and then we shall possess the people," and he told the Katcinas about what they had obtained and were going to do. So the two Katcinas were willing and they prepared to go down. The Aototo took the lead and was followed by the Ah61i Katcina, and the mana, the Big-Horn Katcina coming last. • This way they went down a part of the way at a place west of the present village of Hano. Here they made a baho shrine (bah6ki), erecting some stones as a mark between the villages of Hano and Sitc6movi. This shrine is still there. They then went farther down to the present gap north of Hdno to the large shrine with the twisted stone which is still there. Here they met somebody coming out of that shrine and then going up and down there. It was somebody dangerous (nukpana), who had large protruding eyes and a big mouth in his mask, and many rattles around his body and along the front part of his legs. His arms were painted white, his body red. Around his shoulders he had a small blanket of rabbit skin. On his feet; he had old, torn, black mocca- sins. In his right hand he had a large knife, in his left hand a crook, to which a number of m6sililis were attached.' It was the Cooyoko, who used to kill and devour children there. When the Katcinas saw him they said to him: "Do not trouble us, we are going to possess these people here. We are going home now. You can destroy the bad ones, since you are bad anyway, but do not trouble us. " Heretipon they descended and went to their home. When they arrived at the house of the Ah61i, which was a very beautiful house, the Ahdli said: "Now, here we are, and you stay with us. It is not good down here it does not rain, but up there where you are it is better. When it will rain here you can go back, but we want to help the people first. So to-morrow morning we shall go to the fields and plant for the people. " During the night they did not sleep but they were singing all night, on their masks, which they had standing in a row in the north side of the room. When the yellow dawn was ap- pearing before sunrise it commenced to rain, and it rained hard. Towards noon the Katcinas dressed up, putting on their masks, went out, crossed the mesa, came to the fields south of the mesa, and there they beheld large fields of corn, patches filled with melons, watermelons, and squashes. Everything was growing beautifully. ' M6sililis, cone-shaped shells from one to two inches long, which are tied by means of thin buckskin thongs to sticks that are from six to eight inches long and bent at one end. These rat- tles are highly prized by the Hopi and are used in various ceremonies, but, chiefly in those of the Piute Fraternities. Shells of this kind are among the objects found in the ruins of Tusayan. March, 1905. The Traditions of the Hopi — Voth. 81 Having looked around a little while they turned around, taking with them a watermelon, an ear of fresh com, and a melon. It was still raining so that their feet sank deep into the ground. When they arrived close to the mesa somebody met them. It was Big-Skeleton (Wok6masauwuu), who owns the earth and the fields. He lived about half-way down the mesa near the mesa point. He told the Katcinas that they should go up the mesa and prepare a house there and- live there, and from there they should perform their rites. So they went up on top of the mesa and have lived there ever since. Soon after that the Walpi also commenced to move up the mesa and build the new village, where it is at the present time situated. 18. THE TWO WAR GODS AND THE TWO MAIDENS.' A long time ago Pookonghoya and his little brother Bal6ngahoya lived north of the village at the shrine of the Ach^mali. One day they heard that two beautiful maidens were watching some fields west of the village of Htickovi, of which the ruins may still be seen a few miles north-west of Oraibi. They concluded that they would go hunt- ing and at the same time visit those two maidens. When they arrived there the maidens joyfully greeted them and they were joking and teasing each other. The maidens believed that the two brothers had come with the intention to marry them, and they said, in a half -jest- ing manner, to their suitors: "We will cut off an arm from each one of you, and if you do not die you may own us. " The younger brother was at once willing, saying to his elder brother: "They are beautiful; let us not be afraid of having our arm cut off." The elder brother hesitated, saying, that that would hurt. So the younger brother said, "I am willing, " laid his right arm over the edge of the mealing trough at which the maidens had been working, and one of the maid- ens struck the arm with the upper mealing stone and cut it off, the arm dropping into the trough or bin. His elder brother hereupon laid his arm over the edge of the bin, which consisted of a thin, sharp slab, and the other maiden also cut his arm off with her mealing stone. Now the two brothers said: "If we recover, we shall come after you. Hand us our arms now. " The maidens did so and the two brothers left, each one carrying his severed arm. Arriving at their home north of Oraibi, they told their grandmother what had happened. "There," she said, "you have been in something again and have done some mischief." "Yes," they said, "We met two beautiful ' Told by Qdyiwaima (Oraibi). 82 Field Columbian Museum — Anthropology, Vol. VIII. maidens and liked them very much, and so we allowed them to cut ofif our arms." "Very well," she said, "I am going to set you right again. " So she asked them to lay down north of the fireplace. She placed the two arms by their sides, covered them up, whereupon she commenced to sing a song. When she was through singing, she told them now to get up. They did so and found their arms healed. The next day they proceeded to the house of the maidens, who were surprised to see them fully recovered. The older of the two sisters was the prettier one and P6ok6nghoya wanted to choose that one. His younger brother protested, saying: "Yesterday you were not willing to have your arm cut off, as you were then afraid, and now you want to have the first choice. I had my arm cut off first and I am going to choose first," to which his elder brother finally con- sented. They slept with the maidens that night and then left them and returned to their home north of Oraibi. 19. THE POOKONGHOYAS AND THE CANNIBAL MONSTER.' A very long time ago a large monster, whom our forefathers called Shfta, lived somewhere in the west, and used to come to the village of Orafbi and wherever it would find children it would devour them. Often also grown people were eaten by the monster. The people be- came very much alarmed over the matter, and especially the village chief was very much worried over it. Finally he concluded to ask the Pookdnghoyas for assistance. These latter, namely P6ok6nghoya and his younger brother Bal6ngahoya, lived north of and close to the village of Orafbi. When the village chief asked them to rid them of this monster they told him to make an arrow for each one of them. He did so, using for the shaft feathers, the wing feathers of the blue- bird. These arrows he brought to the little War Gods mentioned. They said to each other: "Now let us go and see whether such a monster exists and whether we can find it." So they first went to Orafbi and kept on the watch around the village. One time, when they were on the east side of the village at the edge of the mesa, they noticed something approaching from the west side. They at once went there and saw that it was the monster that they were to destroy. When the monster met the two brothers it said to them: "I eat you" (Shita). Both brothers objected. The monster at once swal- lowed the older one and then the other one. They found that it was not dark inside of the monster, in fact, they found themselves on a path which, the younger brother, who had been swallowed last, fol- * Told by Qoydwaima (OraIbi) . March, 1905. The Traditions of the Hopi • — Voth. 83 lowed, soon overtaking his older brother. The two brothers laughed and said to each other: "So this is the way we find it here. We are not going to die here. " They found that the path on which they were going was the oesophagus of the monster, which led into its stomach. In the latter they found a great many people of different nationalities which the monster had devoured in different parts of the earth; in fact, they found the stomach to be a little world in it- self, with grass, trees, rock, etc. Before the two brothers had left their home on their expedition to kill the monster, if possible, their grandmother had told them that in case the monster should swallow them too, to try to find its heart; if they could shoot into the heart the monster would. die. So they concluded that they would now go in search of the heart of the monster. They finally found the path which led out of the stomach , and after following that path quite a distance they saw way above them hanging something which they at once concluded must be the heart of the monster. P6ok6nghoya at once shot an arrow at it, but failed to reach it, the arrow dropping back. Hereupon his younger brother tried it and his arrow pierced the heart, whereupon the older brother also shot his arrow into the heart. Then it became dark and the people noticed that the monster was dying. The two brothers called all the people together and said to them: "Now let us get out. " They led them along the path to the mouth of the monster, but found that they could not get out because the teeth of the monster had set firmly in death. They tried in vain to open the mouth but finally discovered a passage leading up into the nose. Through this they then emerged. It was found that a great many people assembled there north of the village. The village chief had cried out that a great many peo- ple had arrived north of the village and asked his people to assemble there too. They did so and many found their children and relatives that had been carried off by the monster, and were very glad to have them back again. The two brothers then said to the others that they should now move on and try to find their own homes where they had come from, which they did, settling down temporarily at different places, which accounts for the many small ruins scattered throughout the country The old people say that this monster was really a world or a country, as some call it, similar to the world that we are living in. 84 Field Columbian Museum — Anthropology, Vol. VIII. 20. POOKONGHOYA AND HIS BROTHER AS THIEVES.' Aliksai! At Shong6pavi they were living; at the place where Shongopavi used to be and where there are still the ruins of the old village, they were living. North of the village, but close by, lived P6okong^ and his brother. They lived there with their grandmother. Often they would play with their ball, and one time they were also playing with their ball, striking it, and playing with it towards Toriva. When they arrived here they were thirsty, and went into the spring to drink water. When they had satisfied their thirst they were going to continue their playing, when they saw a lot of bahos at the place where the water comes out. "Let us take these along," the younger brother said, and taking one of the bd,hos, he swallowed it. "You swallow one too," he then said to his elder brother; but by this time the latter discovered in the recess in the rocks somewhat high up, some potsherds, or bowls, with different kinds of paints which the Flute priests had deposited there. "Let us take some of this," he said to his younger brother, whereupon he put into his ball, through little holes and openings that had been made in the buckskin cover- ing through long usage, some of each kind of paint ._ After having put the paints into the ball he sewed up the holes. Hereupon he replaced the ball again and then said to his brother: "Now let us go, and before we will get home it will rain if we continue to beat our ball now in this way. " So they started, beating the ball towards the Corn-Ear Bluffs that are still standing at the place where the old village of Mish6ngnovi used to be. One of the brothers was beating the ball forward and the other one backward, and in this way they proceeded to the village. Before they had reached the village, the people of Mishongnovi had discovered them. They were beating their ball around north of the village for a little while, the children of the village looking on and shouting 'at them. Hereupon they entered the village and kept beating their ball through the village. All at once they entered one of the kivas and found that the Flute priests were assembled in this kiva for their ceremony. In one of the trays that were standing on the floor was lying a lightning frame, thunder board, netted water jug, etc. This tray they grabbed and went out. None of the priests said anything. Hereupon they went into another kiya where the Snake priests ' Told by K and are not understood by the Hopi. It was the C6oyoko. When he saw that somebody came with wood, he said: "Now then, I shall feast upon that one." The man carry- ing the wood, however, quickly threw down his large burden of wood and crawled under it. When the C6oyoko arrived at the place he .could not find the man, and thought he had escaped. "Let me go on farther, I may find some one else," he said, and so proceeded to another place in the woods singing the same song again. Here he found a woman getting a burden of wood ready. "Now then, I shall feast upon that one," he said again. When the woman saw him she was very much afraid and ran and climbed a juniper-tree, micturating as she did so. When the C6oyoko arrived at the tree he noticed some moisture on the ground and said: "There must be clouds somewhere, it has been raining." So he left the place and went westward saying: "I shall hunt somebody else," and as he went along he sang the same song again. The man whom he had met first, had in the meanwhile escaped, and the woman also climbed down, when the Cooyoko had left her, and ran away to the village. These two informed the people in the village that it was C6oyoko who killed the Orafbi people. When the village chief heard this he was very sorry and was thinking. He was thinking in the night who could help him. » Told by Kwdyeshva (Oraibi), March, 1905. The Traditions of the Hopi — Voth. 87 So the next morning he went over to the shrine of Achamali (about one-eighth of a mile north of Oraibi), where the P6okongs (Pookonghoya and Bal6ongawhoya) lived with their grandmother, Spider Woman. Spider Woman told him to come in and sit down. The two brothers were playing with their ball and did not hear the chief enter. The woman told them to stop, as some one had come in, but they would not listen, so she struck one over the back. "What is it?" he said, but continued to play. She finally grasped him by both arms and told him to stop as somebody had come in. So they stopped their playing. Hereupon she said to the chief: "Now, what is it? You certainly have come for some reason." "Yes," he said; "these, my children here in Oraibi when they get wood they are killed, and it is C6oyoko who kills them, and I want you to take revenge on him. That is the reason why I have come here. " "Yes, " they said, "he does it. He is our uncle and he is bad, but we shall help you. We shall go there." Hereupon the chief asked them what they would want for it. They said that he should make some of those balls, when they had killed him, because those were what they wanted. The chief hereupon returned to the village. The next morning the two brothers took their bow, their arrows, which consisted of lightning, and their ball. As they went along they kept striking their ball before them. One of them struck it forward, and the other one backward, and in this way they slowly proceeded. They finally arrived at the Cdoyoko's house. This was located at Munaovi on top of the mesa, a short distance east of Oraibi (about four miles). When they came here they looked into the house, but C6oyoko was gone. His wife, Cdoyok Wuhti, had also gone away. They followed the tracks of the latter westward, and found her at a place sitting and killing white lice in her dress. "There is somebody sitting," they said to each other, and laughed at her. "Now let us do some- thing to her," the elder brother said, "because she does not notice us." Hereupon they both shot a lightning arrow at her, which shattered her to pieces. "Now, let us go to the house," they said, which they did. When they arrived there C6oyoko had not yet returned, so they went in and looked around. They found in one of the rooms still fresh human flesh that had just been fried, and they found hanging on the wall a great many beads, clothing, and scalps that had been taken from the Hopi whom the C6oyoko had killed. Here they now waited for the return of C6oyoko. Soon they heard him come. He was singing the same song that he had been singing before. "He 88 Field Columbian Museum — Anthropology, Vol. VIII. is coming now," the youths said to each other, and when he came upon the roof of the house or kiva they heard him throw down some- thing. " He has killed somebody again, because he is throwing down something," they said to each other. When C6oyoko came into the kiva he found no one there, and said to himself: "She has not yet returned," referring to his wife, "because there is no fire at the fireplace." He laid down his bow and arrows and his stone axe, and hunted for something to eat. The Pookonghoyas had hidden themselves behind the mealing- bin. When they saw him walking around there they said to each other: "Now let us kill him." So each one shot lightning arrows at him and he was killed. The P6ok6nghoyas hereupon took his knife, scalped him, and then took many beads and a great many other things that they found in the house, and returned to their home. So they were now very wealthy. Going home they did not strike their ball before them because they had so many things to carry. When they had arrived in their home they had a dance, swinging the scalp of the C6oyoko while they were dancing and singing the following song : Aynikohinahina , Ay nikohinahina , Aynikohinahina , Hataina, hataina, Aynikohinahina Pookonghoyo, Cooyoyoko (The) Pookongs, (the )Cooy- oko. Taalcha, hataina hataina Aynikohina hina. The words are archaic and no longer understood except the two proper )■ names and the word taal- I cha. The last word is said to be the Navaho- word for kill. When the village chief heard that they had returned he cut two round pieces out of a large buckskin and made two nice balls of these two pieces. He also made a ball stick for each one. These he took and went to the house of the P6okongs. ' ' What have you found out ? ' ' he asked them. "We have killed them," they replied. "Thanks," he said, "that you have killed them." Hereupon he handed them the balls and sticks. After that the Hopi always returned when they went after wood. March, 1905. The Tr.\ditions of the Hopi — Voth. 89 22. HOW POOKONG KILLED THE BEAR.' In Mish6ngnovi they, were living, and a bear used to kill the peo- ple. At the Skeleton Katcina house lived the P6okong with his grandmother, and'the bear was killing the people. If some one went to his field he was killed. The chief was unhappy over it and was thinking about it. He was thinking about sending P6okong after it, and for this now the time had arrived. And now he made a bow for the P6okong of hard wood, and he made arrows and put parrot feathers on the arrows, and on one of the arrows he put blue-bird feathers. He also made a ball that he cut from a buckskin. He sewed it and put cotton into it and then tied it up tightly. He made one of them and rubbed red ochre (ctita) on it, and for the grand- mother he made one b^ho. When he was done he brought this to the house of the P6okong. The grandmother asked: "What are you doing?" "Yes," he said, "when these, my children, are killed by a bear I am not happy." "Hao, " she said to him. and now the chief said: "Yes, hence I have brought this for you," and then he handed it to the grandmother. She was happy. "Thanks," she said, "thanks." Then he said to the P6okong: "With this you kill the bear, because I have made this for you;" whereupon he gave the ball, the bow and arrows, and the ball stick to the P6okong. "Thanks, thanks," the Pfiokong said, and was happy. Now he went to hunt the bear. The bear was just going around to hunt for some one, and the P6okong was also going about in that way, and sure enough, something came to him, running. Now it stood up, holding up the paws. Now the Pdokong being seated, aimed. " Haha (very well), " the bear had now about arrived, but when he had not yet quite arrived, the P6okong shot and hit him in the throat. When he had shot the bear fell, and now he hit him with the ball stick, and the bear died. He then skinned him, the legs first, but he did not cut the abdo- men. He left the skin in the form of a bag, pulling it over his head like a shirt, but from the feet he cut off the claws. Now he filled it up tightly with dry grass. When he was done he had made some- thing like a bear. Oh! it was like an ugly bear. Now he tied a woollen rope around his neck. Then he tied it to himself and drag- ging it ran very fast, screaming: "Uhii, a bear is following me," as he ran. Now the people saw it. Sure enough, a bear came follow- ing somebody, and he had almost caught him. "Why, he is follow- ing the Pdokong, " the people said, and then they ran. Now they ' Told by Lomdvantiwa (Shupaiilavi) 90 Field Columbian Museum — Anthropology, Vol. VIII. told the grandmother, "A bear is following your grandchild." Now alas! the grandmother ran away crying, and went into her kiva. The P6okong ascended to the house and threw the bear to the grandmother. The grandmother now, because she was so scared, died at once. The P6okong laughed at the grandmother and kicked her. "Get up^ " he said to her, and the grandmother woke up. .When she sat up she whipped her grandchild hard. "You are naughty, you have scared me," she said to him; but he had been drag- ging something dead. The chief was very happy because he heard that he had killed him. From that time the bear stopped. After that he killed no more people. So after that it was better. 23. THE POOKONGS ATTEND A DANCE.' Haliksai! In Oraibi the people were living, and north of the vil- lage at Achamali lived the P6okongs with their grandmother. Spider Woman. One time the P6okongs heard that the Lalakontu were going to have a dance at Shongdpavi. "Our grandmother," they said, "Ha!" she answered. "They are going to have a dance at Shong6pavi, " the P6okongs said, "and we want to go and look on, too." "Very well," she said, " you go there, but you are unsightly, and no one will invite you in to eat, so you take this food along." Hereupon she handed them a little hurushuki. They took this and their feathered arrows and their corn -husk wheels and left. As they went along they changed about in throwing their wheels and shooting their feathered arrows at them. They thus arrived at the village, passed through the village, and down the mesa south of it, away into the fields in the valley south-east of Oraibi. It was noon by the time they got there. Here they came to a sand hill, where a great deal of kutuk-wuhci (a kind of grass) was growing. As the wind was blowing hard the grass was waving and producing a hissing noise. When the P6okongs saw it, they said: "This grass is dancing here, let us attend this dance," whereupon they stooped down and looked at the grass as it was swaying from side to side, being moved by the wind. In the evening they returned to the village, not, however, playing this time as they went along. When they arrived at their grand- mother's house she asked: "Have you come?" "Yes," they replied, "and we are very tired. " "To be sure," she said, "because it is far to Shongdpavi. Did you see the dance well? How did they dance?" "Yes," they said, "we looked at it well and we enjoyed it. * Told by Tangdkhoyoma (Oraibi). March, 1905. The; Traditions of the Hopi — V'oth. 91 We went to the fields south-east of Orafbi and there on a sand hill we found something in tassels there, and the wind was waving it, and it always said, psh-sh-sh-sh-sh-, and there we remained and looked at that dance." "You are fools," Spider Woman said; "that was not Shongopavi. Shongopavi is farther on and is away high up, and when the Lalakontu dance they hold p6tas in their hands and wave them up and down, and then they throw them into the air and the men shout and catch these potas. Now, I was thinking that you would also bring one that we could put our hurushuki in, and that is the reason why I sent you. Why, what you saw there was simply kutuk-wuhci that was waving in the wind. Fools you are!" They were then living there and soon a Lalakontu dance occurred at Mish6ngnovi. "Now, I am going to send you there," Spider Woman said to the P6okongs ; ' ' the Oraibis are certainly going there too, to look on. But you must go straight ahead there and not be playing as you go along. When you go down you will see the Orafbis going and you follow them, and when you get there you look on well. You will see them throw trays. You will hear the men shout and get the trays. You look at everything well and do not be slow about it; now go on." When they had eaten their meal Spider Woman said: "Now, do not take your wheels and arrows along." So they started and passed along through the village and followed the trail. They saw the Oraibis going to Mish6ngnovi. They followed them this time without playing on the road, and finally they also arrived at Mish6ngnovi. But they were filthy, and the phlegm that was running out of their noses they would wipe over their hands, and the people saw it. As the dance was going on, and the trays and sieves were thrown up, the P6okongs saw the men getting them, but they did not get any. Then the people of Mish6ngnovi invited their friends to come to their houses and eat with them, but no one invited the P6okongs. So they became very hungry, and towards evening they said to each other : " Let us go home now, because we are getting hungry. But we are going to take some trays along." While the women were dancing the two went into the circle and each one snatched a tray from one of the dancers and then they ran home. When the grandmother saw the pretty trays that they had brought she was very happy. "Thanks," she said, "thanks. Now you have been there, now you have seen it, and you have brought some pretty trays in which we shall keep our hurushuki." "Yes," they said, "we were there and saw the dance. So that is the way they are doing. We enjoyed it. But no one invited us to eat, and we are very hungry. " Hereupon Spider Woman placed some hurushuki 92 Field Columbian Museum — Anthropology, Vol. VIII. before them and fed them. The P6okongs were angry that they had not been fed in Mish6ngnovi. At that time the Hopi found salt at a place north-west, not quite so far away as they have to get it now. The salt belonged to the P6okongs, so they said: "We are going to remove that salt farther away. If they had fed us, although we are unsightly, they could continue to get it from the place close by; but as they have not fed us we are going to remove it far away, so that they will be put to a greater trouble in getting their salt." Spider Woman at first ob- jected, but they would not listen and started. Arriving at the near- est place where there was some salt they picked that up and carried it away a long distance, descended a very steep bluff with it, and laid it down there. So ever since the Hopi can find only a very little salt at the first place and have to get most of their salt from that farther place, which is so very deep down and so difficult of access. 24. HOW POOKONG WON A BRIDE.' Haliksai! In Orafbi they were living. There were a great many people. At Pilcd,chvi lived a family who had a pretty maiden who persistently refused all offers of marriage. P6ok6nghoya and his brother Baldonghoya, who lived at Pookongwawarzhpi with their grandmother, Spider Woman, heard about this. They were think- ing about it, and one time said to their grandmother: "Our grand- mother!" "What is it?" she replied. "There is a maiden in the village, " they said, "who refuses to marry any one of the young men of the village. We are going to try, too." "You poor ones," she said, "yoii are too small and you are unsightly, she certainly will not want you." But they would not listen and said, "But we are going to try it, anyway." "Very well," she said, "you go and try it, but she will not want you because you are not handsome. " So in the evening they took some squash seed and gathered some little sticks and went to the village. West of the house where the maiden lived a great many mice were living among the rocks. Here the P6okongs set a number of stone traps, putting the squash seed into them. While they were engaged in setting the traps towards evening, the maiden happened to go by there and saw them at work. "What are you doing here?" she asked. "Yes," they said, "we are setting traps here for the- mice." "You come to my house and set traps there, too," she said to them; "there are a great many mice there." • Told by Tangdkhoyoma (Oraibi) . ^J ARCH. 1905. The Traditions of the Hopi — Voth. 93 So she took them over to her house where they set traps in differ- ent parts of the house, also close to the mealing bin. They finally asked whether they did not have a piki tray. The mother fetched one from another room and they set that near the mealing tray, instead of a small stone like in the other traps. "Now, to-morrow you must look after these traps," they said to the maiden, and left. They at once went hunting and killed an antelope. This they took to the house of the maiden during the night and placed it under the piki tray, making it appear as if it had been caught in that trap. When the maiden examined the traps the next morning she found something large under the piki tray, and looking at it she saw that it was an antelope. She at once called her father. "My father," she said, "you go in there. Something large has been caught there, and do not be slow about it. " He was still sleeping, but got up at once, went into the room, and saw that something large had been caught there. "Thanks," he said. "Why this is an antelope; why, an antelope has been caught here. " Hereupon he took it out of the trap and carried it into his kiva. Here he skinned the antelope and cut it up into pieces. A part of the meat his wife cooked as n6ekwiwi, the rest he dried, and they were very happy over it. In the evening the P6okongs took some more squash seed and again repaired to the village, where they set traps as they had done on the previous evening. While they were doing so the maiden was eating of the antelope meat and then again went to the place where the P6okongs were setting the traps. Here she met them. "Have you come again?" she asked them. "Yes," they replied. "When you are done here, " she continued, "you come to our house again and set traps there, because something large was trapped there this morning and we are very happy over it." They went with her to the house and there set traps everywhere again. When they came to the tray the maiden said to them : "Here something large was caught' last night and of that we are eating now. We are very happy over it. So you must set that again, too. " While they were setting this the father came in and asked them: "Are you setting traps here again?" "Yes," they replied. "Very well," he said , ' ' last night an antelope was caught in this trap and of that we have been eating and we are very happy over it. You have by that terminated something here (referring to the persistent refusals of the maiden to enter into marriage), so if to-morrow morning something is caught in this trap again, you come here to-morrow evening and get our daughter. " In the night the P6okongs killed a deer, of which they owned 94 Field Columbian Museum — Anthropology, Vol. VIII. many, and carried it to the house of the maiden, where they placed it under the piki tray trap. In the morning when the maiden arose she saw something under the trap with big antlers. Running to her father she called him, saying: "My father, come quickly. There is something large in the trap." So he came and found a deer there. "Thanks," he said, "this is a deer," and taking it out they carried it to the kiva where he skinned it and cut up the meat. His wife again cooked a part of it, while he hung all the rest up to dry. There was a great deal of meat hanging outside of his house and they were very happy over it. "To-night you wait for somebody here," he said to his daughter. Towards evening they were eating of the meat that the mother had cooked, and in the evening the maiden was grinding com. In the house of the two P6okongs the two brothers were getting ready to go to the house of the maiden, but they began to quarrel about it. "I am going," P6okong said. "No, indeed," his brother replied, "I'm going," and thus they were contending with each other. "Now, why do you quarrel about this?" their grandmother asked them. " Certainly P6okong must go because he is the older one. " Thus she spoke to them. So in the evening P6okong proceeded to the house of the maiden, whom he found grinding corn in an upper room. He entered and said : " I have come because your father wished it that way. " "Very well," she said, and went to call her father. Her father went to Pdokong and told him; "Yes, you know I told you that you could come and fetch our daughter because you have trapped this game for us, which we are eating and for which we are glad." Hereupon the mother filled a tray with meal for her daughter, and P6okong then led her away to his house in order to marry her. When they arrived there the grandmother told them to come in, but she doubted whether her grandchild had brought the maiden until she saw her enter. She was then very happy and told them to sit down. She took the tray of meal from the maiden and put it away into an inner room towards the north. Coming out she placed before the maiden a small tray with a very small quantity of hurushuki, and invited the maiden to eat. The latter took the entire quantity and placed it into her mouth. Spider Woman was watching her and when she saw that she put all the hurushuki into her mouth, she said: "You must not do that, why that is 'very something,' and you must just take a very little of it. " So the maiden replaced the hurushuki into the tray and then put a very small quantity into her mouth. When she began to eat this it increased in her mouth so that her mouth was March, 1905. The Traditions of the Hopi — Voth. 95 filled. She repeated this until she was satisfied and then there was some of the hurushuki left. When the maiden had eaten they soon retired for the night, the maiden sleeping with the grandmother. Early the next morning the grandmother and the maiden went out to throw an offering of sacred meal to the sun, which they did close by the entrance of the kiva. Returning to the kiva the grandmother, or Spider Woman, got some com -ears, shelled them, and then the maiden ground this corn for three days. Early on the fourth day when the yellow dawn was rising, the grandmother went out and called out to her neighbors that they should come in and assist in washing the heads of the two. She then went in and brought out the maiden and told her to be sitting close to the kiva entrance and then wait. Soon a great many clouds came and rained upon the maiden, thus washing and bathing her. "Thanks," the grandmother said, "that you have thus washed the bride." Hereupon she took her into the kiva. The maiden then again ground corn all day, and in the evening prepared some chukiiviki. Spider Woman got some meat from one of the inner rooms, of which they then all ate. The next day this was repeated, and the maiden then made some comiviki, and in this way she prepared food for all of them day after day. But she felt unhappy because no one was carding and spinning cotton and pre- paring a bridal costume for her, as is always done for. a bride. That way they were living there for some time. The two P6okongs were constantly playing with their ball and stick, also with feathered arrows, but no one was preparing a bridal costume for the bride, about which she was very unhappy. But Spider Woman would often go into an inner room and they would frequently hear her say, "Thanks, thanks," to some one, but the maiden did not know to whom she was talking, but there in that room the spiders were pre- paring a bridal costume, first carding the cotton, then spinning it, placing it onto a loom and then weaving it. Finally Spider Woman said one day to the bride: "you prepare some , pikami now. Your parents are homesick after you and we shall then send you home. " The maiden prepared some pikami, and Spider Woman some n6okwiwi, and in the evening the maiden took out the pikami from the oven. Spider Woman dipped out the nrtok- wiwi, and all ate and then retired for the night. In the morning Spider Woman prepared some yucca suds and with it washed the heads of P6okong and his bride. She then entered an inner room and brought forth a complete bridal costume, which she handed to the maiden. She then again went into an inner room and brought 96 Field Columbian Museum — Anthropology, Vol. Vlll. out a large quantity of meat which she handed to P6okong. He tied it into a bundle. Hereupon Spider Woman dressed up the brides, in the bridal costume, the way it is done to-day, and then sent her on to her mother's house. P6okong followed her, carrying on his back a large quantity of meat. Before they started Spider Woman instructed P6okong that when his wife shall have taken him home now to her house and he should stay there, he should not talk much, but in the evening he should sit on the floor with his arms folded over his knees and he should be looking at his wrist bands (by which she meant that he should simply be sitting there silently, as the Hopi are usually sitting on their floors and observe silence). While they were going to the village the men who had gotten up early were sitting on their housetops and saw them come. "Here somebody is coming, " they said. The two went to the house of the maiden's parents where they were welcomed by the mother, who said, "Thanks that you have come," and received from them what they were carrying. The mother cooked all the meat which P6okong had brought, in a vessel, and prepared a feast. After they had eaten they sat and conversed. P6okong sat on the floor with his arms folded over his knees, but instead of looking at his wrist band, he took it off, and holding it before his eyes he looked through it. The people kept looking at him and said among themselves: "So that is his custom, that is the way he does. " After they had^all conversed a while they retired for the night: Early in the morning P6okong went to his house to visit Spider Woman. When he arrived there she asked him whether he had done as she had told him to do about the wrist band. He replied : ' ' When we were through eating and they had taken away all the things, and the men were conversing, I took off my arm band and held it before my eyes and looked through it." "You are naughty," his grandmother said, "I did not tell you to do that way. If any one becomes a son-in-law he has to sit there quietly with his hands folded over his knees close before his face so that his eyes appear to be looking at his arm band. You are ka h6pi. " Hereupon he returned to the house of his wife again. After some time it was planting time and the men began to plant. P6okong went to Spider Woman and said : "It is planting time and we are going to plant. " "Very well, " she said, and gave him a small parcel of different kinds of com to plant. This he took over to the house where he saw his father-in-law ready to go and plant. He had pre- pared a small sack full of corrt, but Pdokong said to him: "Do not take that along, I have brought some planting-corn with me." March, 1905. The Traditions of the Hopi — Voth. 97 Hereupon he produced a very small parcel. "That is not enough," his father-in-law said. "Yes, let us take this," Pdokong said, "this is a great deal." "Very well," his father-in-law replied, "we shall take that," whereupon he put away the sack of com which he had gotten ready. Hereupon they proceeded to the field of his father-in-law and commenced to plant. P6okong always put one grain into the hole which he had made with his planting stick, but when the man planted the first hill he put in a great deal, the way the Hopi do to-day. When Prtokong saw it he said: "You must not do that way, but just put in one grain, that is enough." The man immediately replaced the com into the sack and put in one grain of com only, after that, and when they were done planting they had not planted all the com. It had kept increasing. The com, which they had planted, soon grew up and when it rained it became larger and larger. One time it rained heavily and then much grass also came up. P6okong went to visit Spider Woman again. "Have you plant- ed ?" she asked him . " Yes , " he said . ' ' And when it rained a little , ' ' she kept on inquiring, "did the grass come up?" "Yes," he said, "much grass and weeds came up'." She then told him that a son- in-law ought to help his father-in-law to hoe his field, so he should return and go and do that. He should take his hoe and form ant hills throughout the field (referring to the small piles of sand and earth that are formed as* one is drawing a hoe through the ground; in other words, she meant that he should diligently hoe the field). "Very well," he replied, and returned to the house, where he asked for a hoe. They gave him one and he went to the field. Here, how- ever, he laid it down and at once began to hunt ants. Finding a very large ant hill at the edge of the field he put the ants together with the earth into his blanket and formed small ant hills throughout the field, scattering ants in that way all through the corn-field. The next morning he again proceeded to his grandmother who asked him: "I told you yesterday to go and hoe the field, what have you done about it? How much did you hoe?" "Yes," he said, "you told me yesterday, so I went to the field, laid down my hoe, and then hunted ant hills along the edge of the field, and when I found a large one I placed it into my little blanket and made little ant hills throughout the field, all day. " " Now, that is the way you have done again, " she said. "You certainly are a fool. I did not tell you that, I meant that when a man is hoeing and he draws his hoe through the weeds from different sides, the earth and sand is drawn together in little piles, or hills. These are called ant hills. That is what I 98 Field Columbian Museum — Anthropology, Vol. VIII. told you to do. You are a fool, a fool you are. You go back again, take your hoe, and expose the moist ground by removing the dry surface in cutting off the weeds (wfklolantanangwu). " He returned to the house, and the next morning when they had their morning meal he asked for a little grease of fat. They hunted some, tied it up, and handed it to him. He took his hoe and fat, and went to the field. Here he laid down his hoe and taking a little of the tallow which he had brought with him, he scattered it all through the corn-field, an act which in the Hopi language is expressed by the same word, wfklolantanangwu. Hereupon he returned to the house without having hoed any at all. Early the next morning he again visited Spider Woman. "Have you come again?" she asked. "Yes," he replied. "Now," she said, "you remember what I told you to do yesterday. Have you done that way this time at least?" "Yes," he said, "when we had eaten yesterday's morning meal I asked my wife's mother for some tallow, which she gave me. I wrapped it up and took it along to the field where I scattered it throughout the field." "You are a fool, you are a fool, you are a great fool. I never told you to do that. I told you to go and hoe the corn, and you know if any man hoes and cuts off the weeds he stirs the dry surface and the moist ground appears a little, and this is what I meant, this is what I told you to do. But you go now, take your hoe and you go and hoe the field." When he returned to the house he found his father-in-law sitting and meditating, evidently being very sad. He had been to the field several times, and although his son-in-law had always gone to the field he did not find any work done there. The grass was growing, the corn was becoming tired (dry) and wilted, and he was thinking whether his daughter should not, send his son-in-law away. While he was thus thinking, P6okong came to the house. When the latter saw his father-in-law sitting there and evidently being very dis- appointed, he asked him why he was so sad. "Yes," the man said, "I have been thinking about our field. The grass and weeds are growing and the com is getting tired. There ought to be some com ears forming by this time, but it is getting dry. " "So that is what you are thinking about," his son-in-law said. "Now, you must not think about that any more. I shall go there to-day and we shall finish hoeing that field to-day." Hereupon the two went to the field. Spider Woman had in the meanwhile asked the clouds to hoe the field of her grandchild, and when the two commenced to hoe, a cloud was forming over the San Francisco mountain. Soon many clouds March, 1905. The Traditions of the Hopi — Voth. 99 began to move towards the village. When they had hoed a little it commenced to rain. They ran to a shelter where they sat and waited while it was raining. The water soon began to run through the corn-field in little streamlets and covered up with sand and earth, the grass in the field. When it stopped raining the two went through the field and saw that the weeds had all been covered up by the floods. "Thanks," the old man said, "that these have cleaned the field for us. We shall go home now. " So they went home, and that way were quickly through ridding their field of the weeds. They were now living happily in their home. By and by P6okong's wife bore a little son who grew up and played with the children. His father soon made him a bow and arrows with which he learned to shoot. He sometimes shot the Orafbi children and killed them. At this the Orafbi became very angry and said that P6okong should not live in the village, but they should move away to their own house. So one time P6okong said, "I am going to go back. I shall take my little son with me, on whose account they are driving us away. But you shall stay here at your father's and mother's," he said to his wife. So he took his little boy on his back and returned to his home where he remained. 25. HOW THE ANTELOPE MAIDEN WAS RECONCILED.' Aliksai! At Zuni the people were living, and the two sons of the village chief were racing with each other. At a place called A^musha some one dangerous (nukpana), lived. A path led by this place, and as the two brothers were racing they came to this blufif and when they were close by they heard some one call, "Come here. There is something beautiful here, come and see it. " "Oh, no, there is nothing there, "the boys said. " Yes, come and see, there is something beautiful here," the voice replied. So they approached closer, and they saw on the top of the bluff a beautiful maiden. It was an Antelope Maiden. She at once drew up the elder brother by a long, deep inhalation. She then said to the younger brother : ' ' Even if you bring your beads here, the most valuable possession of the Zunis, I shall not give you back your brother, as I do not want your beads." Hereupon the younger brother ran home. "Why do you come alone?" his father said. "Yes," he said, "when we were racing there a beautiful maiden called us and then drew my brother up with her breath, on top of the bluff." "Oh!" the father said, "Yes, some one dangerous lives there." The father then told his son to ' Told by Tawiima (Mish6ngnovi). loo Field Columbian Museum — Anthropology, Vol. VIII. go and hunt up the Pookonghoyas and ask their assistance. He cut a round piece from the middle of a buckskin and made a ball which he tied to a stick; also an arrow, to which he fastened blue-bird and parrot feathers, and finally gave his boy some tobacco and then sent him on his errand. Going south, he all at once heard some one call- ing, and saw Pookonghoya and his brother, both being very small, wandering and playing around there. He went first to the house where Spider Woman (S6 Wuhti),' the grandmother of the two brothers lived. She called to the latter and said, "Stop, and come here, some one has come," but they at first did not listen; so she called again. They then came into the kiva and the messenger, handing them the presents, said to them, "This I have brought for you. Way over there lives a pretty maiden who drew my brother up to her, and now my father has made these things and told me to bring them to you in order to see what you thought about it and could do for us." They told him to go westward to the Mole, his uncle. They said he would come to a hollow place where a ladder was protruding, there the Mole lived, and he should see what the Mole thought about it. So the young man went to the house of the Mole, who told him to go northward to his uncle. So he proceeded northward and came to a little opening in the ground from which there came a breeze. "This must be the place, " the young man said, and thereupon a great strong wind came out of the opening. It was the Storm (H6I