[8] The troubles following the great rebellion of 1680 drove many Tewa from the Rio Grande valley to Tusayan.
[9] It is impossible to make this enumeration accurate, hence these numbers must be regarded as approximations.
[10] 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.
[12] Their nomadic enemies raided so near the pueblo of the East Mesa that the priests were unable to visit their shrines without danger. The idol of Talatumsi, used in the New-fire ceremony, was removed from its shrine north of Wala on that account.
[13] Later, as the outcome of a petty quarrel near the middle of the eighteenth century, the Asa women moved to Sitcomovi which they founded. 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. During the wedding ceremonies at Hano the mother of the bride, in the presence of guests, combs her daughter's hair, or that part of it on the front of the scalp, over the face, so that it hangs down like a veil. She ties the hair on the back of the head in two coils, one of which hangs on either side, but the hair before the face she cuts on a level with the chin, beginning at the top of the ears. The hair which remains is too short to be done up in coils, and is simply brushed to one side or the other. Among Hopi married women all the hair is included in the two coils, and the "bang" is absent.
[16] The names of many Tewa women end in pobi, corresponding with the Hopi si, a contracted form of sihû, in women's names, as Hoñsi, Nasiumsi, etc.
[17] Among the Hopi the moon (Tewa p'o) is called müiyaûh; new moon, müiyakatci; first quarter, müiyachaunacapti; full moon, müiyanacapti. An eclipse of the moon is spoken of as müiyaûh moki, "dead moon." There was a total eclipse of the moon visible at Walpi near the end of December, 1898, when the full moon arose partially obscured. 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."