[Footnote 43: Sometimes called Nusaki, a corruption of "Missa ki,"

Ma.s.s House, Mission. One of the beams of the old mission at Nusaki or Kisakobi is in the roof of Pauwatiwa's house in the highest range of rooms of Walpi. This beam is nicely squared, and bears marks indicative of carving. There are also large planks in one of the kivas which were also probably from the church building, although no one has stated that they are. Pauwatiwa, however, declares that a legend has been handed down in his family that the above-mentioned rafter came from the mission.]

[Footnote 44: Proceedings of the Boston Society of Natural History, January 2, 1895, p. 441.]

[Footnote 45: Thus in Castaneda's account we are told: "Farther off [near Cia?] was another large village where we found in the courtyards a great number of stone b.a.l.l.s of the size of a leather bag, containing one arroba. They seem to have been cast with the aid of machines, and to have been employed in the destruction of the village." It is needless for me to say that I find no knowledge of such a machine in Tusayan!]

[Footnote 46: The ceremonials attending to burial of the eagle, whose plumes are used in secret rites, have never been described, and nothing is known of the rites about the Eagle shrine at Tukin.o.bi.]

[Footnote 47: Recent Archeologic Find in Arizona, _American Anthropologist_, Washington, July, 1893.]

[Footnote 48: For a previous description see the Preliminary Account, Smithsonian Report for 1895; also "Awatobi: An Archeological Verification of a Tusayan Legend," _American Anthropologist_, Washington, October, 1893.]

[Footnote 49: This important ceremony celebrates the departure from the pueblos of ancestral G.o.ds called _katcinas_, and is one of the most popular in the ritual.]

[Footnote 50: Pacheco-Cardenas, Colleccion de Doc.u.mentos Ineditos, XV, 122, 182.]

[Footnote 51: Voyages, III, pp. 463, 470, 1600; reprint 1810.]

[Footnote 52: Pacheco-Cardenas, Doc.u.mentos Ineditos, op. cit., XVI, 139.]

[Footnote 53: Menologio Franciscano, 275; Teatro Mexicano, III, 321.]

[Footnote 54: San Bernardino de Ahuatobi (Vetancurt, 1680); San Bernardo de Aguatuvi (Vargas, 1692). I find that the mission at Walpi was also mentioned by Vargas as dedicated to San Bernardino. The church at Oraibi was San Francisco de Oraybe and San Miguel. The mission at Shunopovi was called San Bartolome, San Bernardo, and San Bernabe.]

[Footnote 55: This article was in type too early for a review of Dellenbaugh's identification of Cibola with a more southeasterly locality. His arguments bear some plausibility, but they are by no means decisive.]

[Footnote 56: An exact translation by Winship of the copy of Castaneda in the Lenox Library was published in the Fourteenth Annual Report of the Bureau.]

[Footnote 57: "At evening the chiefs asked that notices be written for them warning all white people to keep away from the mesa tomorrow, and these were set up by the night patrols in cleft wands on all the princ.i.p.al trails. At daybreak on the following morning the princ.i.p.al trails leading from the four cardinal points were 'closed' by sprinkling meal across them and laying on each a whitened elk horn.

Anawita told the observer that in former times if any reckless person had the temerity to venture within this proscribed limit the Kwakwantu inevitably put him to death by decapitation and dismemberment."

("Naacnaiya," _Journal of American Folk-lore_, vol. v, p. 201.) This appears to be the same way in which the Awatobians "closed" the trail to Tobar.]

[Footnote 58: When the Flute people approach Walpi, as is biennially dramatized at the present time, "an a.s.semblage of people there (at the entrance to the village) meet them, and just back of a line of meal drawn across the trail stood Winuta and Honyi," also two girls and a boy. After these Flute people are challenged and sing their songs the trail is opened, viz: "Alosaka drew the end of his _monkohu_ along the line of meal, and Winuta rubbed off the remainder from the trail with his foot." "Walpi Flute Observance," _Journal of American Folk-lore_, vol. VII, p. 19.]

[Footnote 59: This custom of sprinkling the trail with sacred meal is one of the most common in the Tusayan ritual. The G.o.ds approach and leave the pueblos along such lines, and no doubt the Awatobians regarded the horses of Espejo as supernatural beings and threw meal on the trail before them with the same thought in mind that they now sprinkle the trails with meal in all the great ceremonials in which personators of the G.o.ds approach the villages.]

[Footnote 60: According to the reprint of 1891. In the reprint of 1810 it appears as "Ahuato." I would suggest that possibly the error in giving the name of a pueblo to a chief may have arisen not from the copyist or printer, but from inability of the Spaniards and Hopi to understand each other. If you ask a Hopi Indian his name, nine times out of ten he will not tell you, and an interlocutor for a party of natives will almost invariably name the pueblos from which his comrades came.]

[Footnote 61: This was possibly the expedition which P. Fr. Antonio (Alonzo?) made among the Hopi in 1628; however that may be, there is good evidence that Porras, after many difficulties, baptized several chiefs in 1629.]

[Footnote 62: _Segunda Relacion de la grandiosa conversion que ha avido en el Nuevo Mexico. Embiada por el Padre Estev[=a] de Perea_, etc., 1633.]

[Footnote 63: An earlier rumor was that the horses were anthropophagous.]

[Footnote 64: As Vargas appears not to have entered Oraibi at this time he may have found it too hostile. Whether Frasquillo had yet arrived with his Tanos people and their booty is doubtful. The story of the migration to Tusayan of the Tanos under Frasquillo, the a.s.sa.s.sin of Fray Simon de Jesus, and the establishment there of a "kingdom" over which he ruled as king for thirty years, is a most interesting episode in Tusayan history. Many Tanos people arrived in several bands among the Hopi about 1700, but which of them were led by Frasquillo is not known to me.]

[Footnote 65: "El templo acabo en llamas." At this time Awatobi was said to have 800 inhabitants.]

[Footnote 66: At the present time one of the most bitter complaints which the Hopi have against the Spaniards is that they forcibly baptized the children of their people during the detested occupancy by the conquerors.]

[Footnote 67: _Naacnaiya_ and _Wuwutcimti_ are the elaborate and abbreviated New-fire ceremonies now observed by four religious warrior societies, known as the _Tataukyamu_, _Wuwutcimtu_, _Aaltu_ and _Kwakwantu_. Both of these ceremonials, as now observed at Walpi, have elsewhere been described.]

[Footnote 68: Obiit 1892. Shimo was chief of the Flute Society and "Governor" of Walpi.]

[Footnote 69: Oldest woman of the Snake clan; mother of Kopeli, the Snake chief of Walpi; chief priestess of the Mamzrauti ceremony.]

[Footnote 70: Vetancurt, Chronica, says that Aguatobi (Awatobi) had 800 inhabitants and was converted by Padre Francisco de Porras. In 1630 Benavides speaks of the Mokis as being rapidly converted. It would appear, if we rely on Vetancurt's figures, that Awatobi was not one of the largest villages of Tusayan in early times, for he ascribes 1,200 to Walpi and 14,000 to Oraibi. The estimate of the population of Awatobi was doubtless nearer the truth than that of the other pueblos, and I greatly doubt if Oraibi ever had 14,000 people. Probably 1,400 would be more nearly correct.]

[Footnote 71: Architecture of Cibola and Tusayan, p. 225.]

[Footnote 72: There are two fragments, one of which is large enough to show the size of the bell, which was made either in Mexico or in Spain. The smaller fragment was used for many years as a paint-grinder by a Walpi Indian priest.]

[Footnote 73: See his Final Report, p. 372.]

[Footnote 74: The only Awatobi name I know is that of a chief, Tapolo, which is not borne by any Hopi of my acquaintance (see page 603).]

[Footnote 75: This explains the fact that the ruins in Tusayan, as a rule, have no signs of kivas, and the same appears to be true of the ruins of the pueblos on the Little Colorado and the Verde, in Tonto Basin, and other more southerly regions.]

[Footnote 76: See Journal of American Ethnology and Archaeology, vol.

II.]

[Footnote 77: "Las casas son de tres altos"--_Segunda Relacion_, p.

580.]

[Footnote 78: So far as our limited knowledge of the older ruins of Tusayan goes, we find that their inhabitants must have been as far removed from rude Shohonean nomads as their descendants are today. The settlement at the early site of Walpi is reported to have been made in very early times, some legends stating that it occurred at a period when the people were limited to one family--the Snake. The fragments of pottery which I have found in the mounds of that ancient habitation are as fine and as characteristic of Tusayan as that of Sikyatki or Awatobi. It is inferior to none in the whole pueblo area, and betrays long sedentary life of its makers before it was manufactured.]

[Footnote 79: Journal of American Folk-lore, vol. v, No. xviii, 1892.]

[Footnote 80: There is a rude sketch of these two idols of _Alosaka_ in the archives of the Hemenway Expedition. They represent figurines about 4 feet tall, with two horns on the head not unlike those of the Tewan clowns or gluttons called Paiakyamu. As so little is known of the Mishoninovi ritual, the rites in which they are used are at present inexplicable.]

[Footnote 81: See the ear-ornament of the mask shown in plate CVIII, of the Fifteenth Annual Report.]

[Footnote 82: Similar "spouts" were found by Mindeleff at Awatobi, and a like use of them is suggested in his valuable memoir.]

[Footnote 83: The Keresan people are called by the same name, Kawaika, which, as. .h.i.therto explained, is specially applied to the modern pueblo of Laguna.]

[Footnote 84: The Asa people who came to Tusayan from the Rio Grande claim to have lived for a few generations in Tubka or Tsegi (Ch.e.l.ly) canyon.]

[Footnote 85: The pottery of ancient Cibola is practically identical with that of the ruined pueblos of the Colorado Chiquito, near Winslow, Arizona.]

[Footnote 86: The specimens labeled "New Mexico" and "Arizona" are too vaguely cla.s.sified to be of any service in this consideration. It is suggested that collectors carefully label their specimens with the exact locality in which they are found, giving care to their a.s.sociation and, when mortuary, to their position in the graves in relation to the skeletons.]

[Footnote 87: I am informed by Mr F. W. Hodge that similar fragments were found by the Hemenway Expedition in 1888 in the prehistoric ruins of the Salado.]

[Footnote 88: The head is round, with lateral appendages. The face is divided into two quadrants above, with chin blackened, and marked with zigzag lines, which are lacking in modern pictures. In the left hand the figure holds a rattle. The body is wanting, but the breast is decorated with rectangles.]

[Footnote 89: A single metate of lava or malpais was excavated at Awatobi. This object must have had a long journey before it reached the village, since none of the material from which it was made is found within many miles of the ruin.]

[Footnote 90: There are many fine pictographs, some of which are evidently ancient, on the cliffs of the Awatobi mesa. These are in no respect characteristic, and among them I have seen the _awata_ (bow), _honani_ (badger's paw), _tcua_ (snake), and _omowuh_ (rain-cloud). On the side of the precipitous wall of the mesa south of the western mounds there is a row of small hemispherical depressions or pits, with a groove or line on one side. There is likewise, not far from this point, a realistic figure of a v.u.l.v.a, not very unlike the _asha_ symbols on Thunder mountain, near Zuni.]