[50] Journal of American Ethnology and Archæology, vol. IV.
[51] Numbers 1, 2, 7, 9 and 10 of this list have been described as abbreviated Katcinas. The symbolism of 3 and 8 is shown in my figures of dolls; of the remainder my information is as yet very limited.
[52] Comparable with the Nahuatl Ochpanitzli. The points of similarity between the two are the predominance of the Earth goddess and the ceremonial renovation of the sacred gathering places.
[53] American Anthropologist, Washington, January, 1894.
[54] The accompanying observations on the Powámû were made by the late A. M. Stephen in his work for the Hemenway Expedition.
[55] These men were from the Álkiva. They wore the knob-head helmets and their bodies were stained red. Each carried a rattle in the right and an eagle feather in the left hand, and had a pouch of skin or other material slung over the right shoulder. This held corn, beans, and other seeds, which they gave to the women and elders.
[56] With the coiled stone, which resembles the cast of some large fossil shell. I venture to suggest that the reason we find petrified wood in some shrines can be explained in the following manner: In times long past trees were believed by the Hopi to have souls and these breath bodies were powerful agents in obtaining blessings or answering prayers. The fossilized logs now put in shrines date back to the times of which I speak, consequently they are efficacious in the prayers of the present people. This is but the expression of an animistic belief in the souls of trees.
[57] She has the Bear típoni and other fetiches.
[58] The name given for this marking by Ahü′l is ómowûh moñwitûpeadta. It is an appeal to all the gods of the six regions to bless these Kivas and houses.
[59] The performances with the clowns were not unlike others in which they appear.