The fetishes displayed in their kivas by different phratries during the Winter Solstice ceremony at the Hopi pueblo of Walpi, in northeastern Arizona, have been described in a previous article, [1] in which the altar made in the Moñkiva , or "chief" ceremonial chamber, by the Patki and related people has been given special attention. The author had hoped in 1898 [2] to supplement this description by an exhaustive study of the Winter Solstice ceremonies of all the families of the East Mesa, but w

The pueblo called Hano is one of three villages on the East Mesa of Tusayan and contained, according to the writer's census of 1893, a population of 163 persons. It was settled between the years 1700 and 1710 by people from Tcewadi, a pueblo situated near Peña Blanca on the Rio Grande in New Mexico. Although only six persons of pure Tanoan ancestry are now living at Hano, the inhabitants still speak the Tewa dialect and claim as kindred the peoples of San Juan, Santa Clara, San Ildefonso, Pojoaq

Okuwuñ-towa , or Rain-cloud clan.—Men and boys: Kalakwai, Kala, Tcüa, Wiwela, Kahe, Yane, Solo, Yunci, Pade, Klee, Kochayna, Këe (12). Women and girls: Sikyumka, Kwentce, Talitsche, Yoyowaiolo, Pobitcanwû, Yoanuche, Asou, Tawamana (8). Total, 20. Sa-towa , or Tobacco clan.—Men and boys: Anote, Asena, Tem[)e], Ipwantiwa, Howila, Nuci, Yauma, Satee (8). Women and girls: Okañ, Heli, Kotu, Kwañ, Mota (5). Total, 13. Kolon-towa , or Corn clan.—Men and boys: Polakka, Patuñtupi, Akoñtcowu, Komaletiwa,

According to one authority (Kalakwai) the route of migration of the Hano clans from their ancient home, Tcewadi, led them first to Jemesi (Jemez), where they rested a year. From Jemesi they went to Orpinpo or Pawikpa ("Duck water"). Thence they proceeded to Kepo, or Bear spring, the present Fort Wingate, and from this place they continued to the site of Fort Defiance, thence to Wukopakabi or Pueblo Ganado. Continuing their migration they entered Puñci, or Keam's canyon, and traversing its entire

A casual visitor to the East Mesa would not notice any difference between the people of Hano and those of Walpi, and in fact many Walpi men have married Tanoan women and live in their village. The difference of idiom, however, is immediately noticeable, and seems destined to persist. Almost every inhabitant of Hano speaks Hopi, but no Hopi speaks or understands Tewa. While there are Tewa men from Hano in several of the Hopi villages, where they have families, no Tewa woman lives in Walpi. This i

The Winter Solstice ceremony is celebrated in Walpi, Sitcomovi, and Hano, by clans, all the men gathering in the kivas of their respective pueblos. The Soyaluña is thus a synchronous gathering of all the families who bring their fetishes to the places where they assemble. The kivas or rooms in which they meet, and the clans which assemble therein, are as follows:...

Moñkiva : Patki , Water-house; Tabo , rabbit; Kükütce , Lizard; Tuwa , Sand; Lenya , Flute; Piba , Tobacco; and Katcina . Wikwaliobikiva : Asa . Nacabkiva : Kokop , Firewood; Tcüa , Snake. Alkiva : Ala , Horn. Tcivatokiva : Pakab , Reed; Honau , Bear. First Kiva : Patki , Water-house; Honani, Badger. Second Kiva : Asa . Moñkiva : Sa , Tobacco; Ke , Bear; Kolon , Corn, etc. Tewakiva : Nañ , Sand; Okuwuñ , Rain-cloud, etc....

First Kiva : Patki , Water-house; Honani, Badger. Second Kiva : Asa ....

Moñkiva : Sa , Tobacco; Ke , Bear; Kolon , Corn, etc. Tewakiva : Nañ , Sand; Okuwuñ , Rain-cloud, etc. The altars or fetishes in the five Walpi kivas are as follows: The altar described in a former publication [18] is the most elaborate of all the Winter Solstice fetishes at Walpi, and belongs to the Patki and related clans. The Asa family in the Wikwaliobikiva had no altar, but the following fetishes: (1) An ancient mask resembling that of Natacka and called tcakwaina , [19] attached to which i

The Tûñtai or Soyaluña ceremony of the East Mesa in 1898 extended from December 9th to the 19th inclusive, and the days were designated as follows: 9th, Tcotcoñyuñya ( Tcotcoñya ), Smoke assembly. 10th, Tceele tcalauûh , Announcement. 11th, Cüs-tala , First day. 12th, Lüc-tala , Second day. 13th, Paic-tala , Third day. 14th, Yuñya , Assemblage. 15th, Sockahimû . 16th, Komoktotokya . 17th, Totokya , Totokpee . 18th, Pegumnove . 19th, Navotcine . The active secret ceremonies began on the 14th and

There are two kivas in Hano, one of which, called Tewakiva , is situated at the head of the trail to the pueblo. The other, called the Moñkiva , is built in the eastern part of the plaza, and, as its name implies, is the "chief" Hano kiva. Both these semi-subterranean rooms are rectangular [22] in shape, and in structural details resemble the kivas of Walpi. Each has a hatchway entrance in the middle of the roof, and is entered by means of a ladder which rests on the floor near a central firepla

Anote, [24] the chief of the Moñkiva , constructed his altar (plate XVIII ) on the day above mentioned as Paic-tala . He anticipated the others in making it, and began operations, about 10 A.M. , by carefully sweeping the floor. His fetishes and other altar paraphernalia were in a bag on the floor at the western end of his kiva, but there was no típoni , or chieftain's badge, even on the completed altar. Shortly after Anote had finished sweeping the floor of the kiva, Satele entered, followed a

The altar (plate XIX ) in the Tewakiva was begun about 10 A.M. on the Assembly day, and was made by Pocine, [30] assisted by his uncle, Puñsauwi, both members of the Nañ-towa , or Sand clan. The preparations began with the manufacture of a clay effigy of the Great Snake similar to but larger than that made by Anote in the Moñkiva . The clay was moistened and kneaded on the floor, and then rolled into a cylinder about three feet long, blunt at one end and pointed at the other. Drawn by Mary M. Le

The special interest attached to the Winter Solstice altars at Hano is in the fact that they are made by Tewa priests whose ancestors came to Tusayan about the beginning of the eighteenth century. The makers claim that their forefathers brought a knowledge of them from Tcewadi, in the upper valley of the Rio Grande in New Mexico, and that their relatives in the Tewa pueblos in the east still use like altars in their celebration at the Tûñtai . Nothing, so far as known, has yet been published on

[1] The Winter Solstice Ceremony at Walpi ( American Anthropologist , vol. XI ). [2] These studies were made under the auspices of the Bureau of American Ethnology. [3] Most of the people of Sitcomovi are of the Asa and Honani clans, of Tanoan ancestry, but they long ago lost the Tewa language and their Tanoan identity. [4] The site of this last settlement of the Patki people, before they joined those of Walpi, is in the plain about four miles south of the East Mesa. The ruins of the pueblo are