There are first families in Tusayan. Saalako enjoys the distinction of being by birthright the chief snake priestess of all Hopiland. Hence Kopeli, her son, was chief priest of the powerful Snake Society in that metropolis of Tusayan, Walpi; while Supela, her husband, has no credit for his share in passing on the inheritance. At present, her son “Harry” is the Snake Chief in place of the beloved Kopeli.
Saalako is an old, wise woman. The mystery which hangs around her is born of her connection with the fearful rites of the Snake cult and her store of the knowledge which has been passed down from time immemorial “by living words from lips long dust.” This connection carries her to distant pueblos to mix the “medicine” for the ceremonies, no one in the whole province being better versed in herbs and spells than she. One might meet her on this errand far out in the desert or among the rugged mesas on the trail to Oraibi, afoot, moving actively for a person apparently so frail. It is difficult to measure, especially in a limited time and short acquaintance, the respect and honor given by the Walpi people to Saalako and the Snake Chief’s family. It would seem that there is a certain dignity and reserve natural to people of rank, although in the common associations the Hopi are quite democratic. In any case Saalako is free from the habit of begging, so often observed among her people, which is probably due to this dignity. It is very evident, however, that the vice of begging is becoming general among the Pueblos which have been most in contact with white people.
This sketch of Saalako would be incomplete without the mention of her chief shortcoming, inordinate curiosity. Apologists commend rather than excuse laudable curiosity, affirming it to be a desirable quality in an investigator. No doubt Saalako owes her acquaintance with nature to this class, but she is famous for curiosity in other minor matters. No visitor to Walpi escapes the ordeal of her questions, and popular account has it that very few happenings escape her notice. The Hopi of both sexes are most curious; Saalako has the trait in greater degree. The hoary error of attributing curiosity to woman alone has small countenance in Hopi. However, Saalako’s curiosity is well meaning and harmless. It is only an expression of the infantile which blossoms in this peaceful and isolated people.
Saalako felt it her duty to give a name to one of the exploring party under the direction of Dr. Fewkes. After several days meditation, having tried and rejected several queer sounding appellations, she at last dubbed him Kuktaimu, briefly, “Investigator,” and kindly offered to adopt him; the adoption, however, was not consummated. Kuktaimu owes his name to the ardor with which he collected plants, insects, and geological specimens, this not escaping the sharp eyes of Saalako.
This sketch is given as a tribute to a remarkable Hopi woman whose history is worthy of fuller presentation.
Intiwa was another celebrity whose acquaintance early ripened into a regard for his true worth. His was a modest personality; in him one saw the living presentment of the sages who guided the people before America dawned upon history. A striking instance that came to notice concerning him gives an interesting sidelight on Hopi customs.
One day Intiwa went down to his cornfield to see how the crops were getting on. As he was reaching under the drooping corn blades, feeling for the ripening ears, a rattlesnake struck him on the hand. He hurried home and applied all the remedies which Hopi medical knowledge could suggest, but got no relief. Some white visitors who happened to be near were called in and did all they could for the man, and finally, after much suffering, Intiwa recovered. Now comes the curious sequel of the snake bite. The Snake Fraternity decided that Intiwa, being specially favored by the bite of the snake, must of necessity belong to their order. Perhaps Intiwa was not impressed with the alleged favor of the snake. Still he took the initiation and became a full-fledged snake priest. This is the first record of such happening in Tusayan.
Beside the honor thus thrust upon him, Intiwa was the Kachina chief of Walpi, and thus an important man, the impresario and chief entertainer of his town, honored by the rain-bringing serpent, blessed with a large family, ample house and abundant food—gifts no doubt of the good fairy Kachina.
Several years ago Intiwa took a journey to the underworld across the deserts and down through the sipapu, or earth-navel, finding at last that wondrous land whence all people came out and where they finally must return, according to Hopi belief. Walpi will suffer the loss of his great knowledge; who knows but that he will emerge, and, sitting with the zealous kachinas, watch over the scene of his earthly triumphs?
The first meeting with the Hopi and with the Honani family was one of the most pleasurable experiences of the journey from Winslow to the Middle Mesa several years ago.