[23] The Great Serpent.
[24] This was possibly the personation of the Sun or other solar deity.
[25] The horned katcina is supposed to be either the Sun or other solar deity. The term katcina is often used in a very general way to mean any divine personage, but at Walpi this is believed to be a secondary use of the name. Originally it was applied to certain personifications introduced by clans from the east, and later came to have a general application.
[26] Throughout the legend these are called the Micoñinovi people, but from the fact that the original settlers of the pueblo were of the Squash clans, the name of these clans is substituted in the remainder of the legend for the name of the pueblo which they founded.
[27] That is, to the Sun, their father.
[28] There is here such marked contradiction of other legends that this account must not be accepted as final. Probably Awatobi, and possibly other pueblos on the same mesa, had Patuñ clans in their populations.
[29] These are the two images found at Awatobi which this account considers in the opening pages, and the principal reason why the people from the Middle Mesa were so solicitous concerning them is shown in the closing paragraphs of the legend above quoted.
[30] The Squash clan is extinct at Walpi.
[31] In the horrible rites of the Aztec at their midsummer ceremony, Hueytecuilhuitl, a girl personating the Corn-mother, was sacrificed before the hideous idol of Chicomehuatl and her heart offered to the image. In the dances preceding her death this unfortunate girl wore on her head an amalli or “pasteboard” miter, surrounded by waving plumes, and her face was painted yellow and red, symbolic of the colors of corn. She was called Xalaquia (pronounced Shalakia). The Hopi Corn-maid, represented by a girl with a rain-cloud tablet on her head and a symbol of an ear of corn on her forehead, is called Calako-mana (pronounced Shalako-mana).
[32] The kiva rites are complicated at Walpi by the visits of these personifications from the two neighboring pueblos.