[3] See Fifteenth Annual Report of the Bureau of American Ethnology, plate CX.
[4] The mountain sheep or mountain “goat” was formerly abundant in the mountains which form the watershed between Gila and Little Colorado rivers, and Castañeda speaks of seeing and following them after leaving Chichilticalli, probably in the White mountains. This animal was no doubt well known to the clans who lived in the southern parts of Arizona, before they migrated northward, and worship of it was the original form of the Alósaka cult.
[5] They also founded the pueblo of Tcukubi, the ruins of which are still to be seen on the Middle Mesa.
[6] The two societies called the Tataukyamû and Wüwütcimtû are termed phallic because they wear on their breasts, arms, and legs, figures of human phalli, and carry in their hands realistic representations of the external female organ of generation cut out of wood or watermelon rind. The former society was introduced from Awatobi by Tapolo, the chief of the Tobacco clan; the latter by the Squash clans, now extinct in Walpi. Both these clans originally came from the banks of Little Colorado river near Winslow; the Tobacco from Cakwabaiyaki, now in ruins at the mouth of Chevlon Fork. See Smithsonian Report for 1896.
[7] See American Anthropologist, vol. XI, p. 20; also American Anthropologist, N. S., April, 1899.
[8] At Walpi he has a line of feathers tied along his arm.
[9] A similar method of smoking has previously been described in an account of the sixteen songs sung by the Antelope priests in their kiva on each day of the Snake dance at Walpi.
[10] A pantomimic prayer or symbolic representation by which man shows his wishes to the gods by acting out what he desires instead of verbally petitioning them. This ceremony comes fairly within a definition of religious rites found in Tylor’s Primitive Culture (p. 363): “In part they [religious rites] are expressions and symbolic performances, the dramatic utterance of religious thought, the gesture language of theology.” The interpretation of savage rites as a sign language to the gods, and the relation of the altar to primitive ceremony have been ably discussed by Major Powell, to whom the writer is greatly indebted for a proper understanding of the significance of primitive altars. (See American Anthropologist, N. S., vol. I, p. 26 et seq.)
[11] The word Kwátaka admits of the following derivation: Kwáhu, eagle; táka, man, = Eagle-man; or, more probably, kwáhu, eagle; tokpela, the cross, symbol of the sky. This cross or four-pointed star appears on many ancient pictures of Kwátaka. (See Smithsonian Report, 1896, pl. xlviii.)
[12] Powalawû is a part of the Oraibi Powamû ceremony which has never been described.