Jesse Walter Fewkes

“ No pueblo in the southwest, outside of Tusayan, has the same ceremonial calendar as Walpi, because the population of none is made up of the same clans united in the same relative proportions. Hence the old remark that what is true of one pueblo is true of all, does not apply to their ritual. ”

“ 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. ”

“ 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. ”

“ All Hopi priests are very solicitous that sketches of the Patki altar in the Soyaluña should not be shown to Tewa men or women, and the Tewa men begged me to keep silent regarding their altars while conversing with the Walpi chiefs. There is a very strict taboo between the two peoples at the time of the Winter Solstice ceremony, which is more rigid than at other times. ”

“ The Tewa of Hano call the Hopi Koso, and the Hopi speak of the Hano people as the Towa or the Hanum-nyûmû. The word "Moki," so constantly used by white people to designate the Hopi, is never applied by the Hopi to themselves, and they strongly object to it. The dead are said to be moki, which enters into the formation of verbs, as tconmoki, to starve; tcinmoki, to be very lonesome, etc. The name Hano or Hanoki is, I believe, simply a combination of the words Hano and ki, "eastern pueblo." ”

“ 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, Pojoaque, Nambe, and Tesuque. ”

“ Pocine, chief of the Tewakiva, belongs to the Nañ-towa, or Sand clan, and is the elder son of Pocilipobi. Puñsauwi, his uncle, is Pocilipobi's brother. As the kimoñwi or village chief of the Tewa colonists, when they came into Tusayan, belonged to the Sand clan, we may suppose this altar to be hereditary in this family.
Anote, the chief of the Moñkiva of Hano, is the oldest man of the Sa-towa or Tobacco clan. Satele, who assisted him in making the altar, is a member of the Ke or Bear clan. Patuñtupi, who was present when the altar was made at Hano, belongs to the Kolon or Corn clan. ”

“ 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 fireplace. ”

“ There are differences in marriage and mortuary customs, in the way the women wear their hair, [15] and in other minor matters, but at present the great difference between the Hopi and the Tewa is in their religious ceremonials, which, next to language, are the most persistent features of their tribal life. Hano has a very limited ritual; it celebrates in August a peculiar rite known as Sumykoli, or the sun prayer-stick making, as well as the Tûñtai midwinter ceremony, the altars of which are described herein. ”

“ While there are Tewa men from Hano in several of the Hopi villages, where they have families, no Tewa woman lives in Walpi. This is of course due to the fact that the matriarchal system exists, and that a girl on marrying lives with her mother or with her clan, while a newly married man goes to the home of his wife's clan to live. ”

“ It is not unusual to find several names applied to the same person. Thus, Hani, the chief of the Piba clans at Walpi, is called Lesma in the Snake kiva. The Walpi call the author Nakwipi, but the Flute chief at Cipaulovi insists that his name is Yoyowaiamû, which appellation was given when the author was inducted into the Flute rites at that pueblo in 1891.
[11] The gap in the East Mesa just at the head of the trail before one enters Hano. The pueblo of Walpi derived its name from this gap. ”

“ There were twelve of these feathers, and they were placed at equal intervals from the neck to the tail of the effigy. Puñsauwi then placed the three balls of clay, previously mentioned, back of the image, and in each of these balls he inserted two sticks, called pahos, similar to those used on the altar of the Moñkiva. These are ancient objects, being reputed to have descended from a remote past. One stick in each pair was called the male, the other the female, as is true of all double prayer-sticks used by the Hopi Indians. ”

“ He is one of the oldest men of Sitcomovi, belongs to the Patki clan, and was formerly the kimoñwi or governor of Sitcomovi. Hani, of the Piba (Tobacco) clan, is political chief of Walpi; and Anote, also of the Piba clan, is chief of Hano. All the pueblos have kimoñwis or governors, and the office dates from early times; but these pueblo chiefs have no authority over pueblos other than their own.
[22] The orientation of the Hano kivas is not far from that of the other East Mesa kivas, or about north 44o west. ”

“ At present there is only one woman of this clan in Walpi, and no women of the Honani, both of which clans are strong in Sitcomovi.
[14] Ten Broeck in 1852 seems to have been the first writer to adopt the true name, Hano, of the Tewa pueblo on the East Mesa.
[15] One of the differences in custom between Hopi and Tewa women is the method of making their coiffures. Unmarried girls of Walpi and Hano dress their hair in the same manner, with whorls above the ears. Married women have different ways of wearing their hair in the two pueblos. ”

“ After the stone objects had been arranged on the meal picture, a line of meal was drawn along the floor, from the right pole of the ladder to the altar. This line was drawn with great care, particular pains being taken to make it as straight as possible. There was no singing while this occurred, thus differing from the ceremony performed in the other Hano kiva. Four small feathers were placed at intervals along the line of meal. These, in sequence, beginning with the one nearest the ladder, were sikyatci, yellow-bird; kwahu, eagle or hawk; koyoña, turkey; and pociwû. ”

“ There are also many Katcina dances which are not different from those performed at Walpi. One group of clown priests, called Paiakyamû, is characteristic of Hano. Compared with the elaborate ritual of the Hopi pueblo, that of Hano is poor; but Tewa men are members of most of the religious societies of Walpi, and some of the women take part in the basket dance (Lalakoñti) and Mamzrauti, in that village.
The following Tewa names for months are current at Hano ”

“ 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 is a wooden crook and a rattle; (2) an ancient bandoleer (tozriki) ; and (3) several stone images of animals. The shield which the Asa carried before the Moñkiva altar had a star painted upon it. ”

“ The sinistral circuit is one in which the center is on the left hand, while the dextral circuit has its center to the right. The older term, "sunwise," for the latter circuit, etymologically means one ceremonial circuit in the northern hemisphere and an opposite in the southern. ”

“ It was found in studying the four lightning symbols on this Tewa altar that sex is associated with cardinal points as in the Walpi Antelope altar. The lightning of the north is male, that of the west female, the south male, and the east female. The same holds with many objects in Hopi altars ”

“ This, said Sikyatala, was bad for the Americans who dwell in the far east, but not for the Hopi. A "dead moon," when in the meridian of the Hopi pueblos, is considered kalolamai, "bad."
[18] The Winter Solstice Ceremony at Walpi, op. cit.
[19] The Asa people are also called the Tcakwaina clans. The ruins of their old village, near the western point of Awatobi mesa, are called Tcakwaina-ki. Its walls do not appear above the surface.
[20] The particular ceremony of the Pakab peoples is the Momtcita, a single day's rite which occurs just after the Soyaluña, under direction of Pautiwa. ”

“ The Tuwa (Sand) or Kükütce (Lizard) clan lived at Pakatcomo with the Patki people, according to their legends.
[43] Journal of American Folk-lore, 1892, pl. II, figs. 1-4. These moñkohus of the Kwakwantu society, representing horned snakes, should not be confounded with those carried by other societies, typical forms of which are shown in figures 5-8. In the article quoted it was not stated that the effigies with heads represent Palülükoñs. The effigy on the massive club borne by the chief of the Kwakwantu also represents the Great Snake. ”