is, I believe, a highly significant fact. The figures of birds predominate, but these differ essentially from those represented in the paleography of Cuñopavi and Sikyatki. As a rule, they are crude in form and less artistically made, a generalization which is likewise true of the ceramic ware as a whole, looking at it either from the point of view of finish or ornamentation. The ancient pottery from Sikyatki and old Cuñopavi is superior to any which I have examined from the Southwest. That from the Homolobi region is cruder, more like ancient Zuñi ware, indicating a less developed artistic taste and pointing to but not proving a high development of culture in prehistoric Tusayan. As we compare articles from the Chevlon ruin with those from Zuñi we find close likenesses, but if anything the ancient Cibolan ware is inferior to that of Homolobi, both of which is greatly inferior to the ancient Tusayan pottery.

The only instance in which I have found a figure of the spider in pottery from prehistoric ruins of the Southwest was on a food basin, the interior of which was adorned with a representation of this animal. It had the four pairs of legs characteristic of Arachnida, the globular body, and prominent mandibles of this group. In modern mythology the spider woman is associated with the sun, and it is probable that she is an earth goddess, bride of the sun, called the mother or grandmother of the twin war gods. It is interesting to find on the outer rim of this bowl with spider decoration a figure of the sun similar to that now made yearly by the chief of the Katcinas on the floors of the sacred rooms or kivas in the celebration of the series of ceremonials called the Powamû.2

The maize found in the mortuary bowls at Homolobi, and the same is likewise true of the other ruins studied by me, was a small-eared variety, in some instances not more than one or two inches in length. There were many squash seeds, a few cotton seeds, and others not identified.3 Among objects of doubtful use found at Homolobi may be mentioned the plastron of a turtle which was cut into a circular form or disk. While we were at work on our excavations at Homolobi a small party of Hopi made a visit to the Chevlon and Clear creeks to collect turtles for use in the sacred dance. They also made prayer offerings, which

Both the ancient Zuñi pottery and that from lower down the Colorado Chiquito are similar in color, doubtless because of identity in the constituents of the clay and the action of fire upon it.

2

The modern symbol of the sun which is depicted on the pottery now made in Tusayan is likewise found on the altar screen of the Palülükonti, or serpent-sun ceremony, and in various other altar paraphernalia. The sun symbol of the Katcinas, however, is slightly different, and that on old pottery resembles the Katcina variant. I suggest that the dual symbol thus recognized can be explained on the theory of diverse origins.

3 Among the present people in Tusayan, who claim that their ancestors came from the far South, the Squash people were regarded most important. It is held that these people, together with the Sun, Water, and others, once lived on the banks of the Little Colorado. On their advent in Tusayan they settled Teukubi, a pueblo of the Middle Mesa, now in ruins. The gens is now extinct at Walpi.

they placed in shrines, and carried back water for use in a Katcina dance, the Calako (Sio, Zuñi), which was performed in July in Sitcomovi. These men made a pilgrimage of 80 miles to visit ancestral places of worship. The fact has a significance and is connected with early migrations of cults.2

Several sections of the leg bones of some mammalian were found near the skull of one interment. These were possibly hair ornaments." The second ruin in the Homolobi group which was discovered was situated about 3 miles beyond the first, on the same side of the river, but more distant from its bank. This ruin was a much larger one than that already considered, and crowned the top of a mesa about 200 feet high. The rooms were well marked out by standing walls, and in many instances the remains of wooden beams were still present.

The burial places of this pueblo were in the foothills at the base of the mesa, and the graves were marked by the same rectangular stone slabs recorded in the first ruin. The most instructive food bowl found in these burials was ornamented with the picture of a human being with flowers and butterflies. The chin of the figure is painted black, as is so often the case in idols in Tusayan altars, and faces of participants in dances.1

The third ruin' was situated on the left bank of the river, not more than 5 miles from the town of Winslow. It was a small village, and so near the stream that the water had washed away one corner of the mounds. I made no excavation at this place, except on one side, but

This ceremony has been described in the Fifteenth Annual Report of the Bureau of American Ethnology.

The Sio-Calako was brought to Sitcomovi from Zuñi by several Hopi who had seen it at the latter pueblo not many years ago. As all Katcinas are the special care of the Badger people, the paraphernalia of this ceremony belongs to the Badgers. There are some other Katcinas which were derived from Zuñi, as well as weak representatives of certain priesthoods; but as a rule the Mokis have carefully guarded their peculiar rites, not being willing to sell them even to the Zuñis. About the year 1880 representatives of eleven Zuñi clans visited Walpi and tried to purchase the mysteries of the Snake Dance, but were refused. The Zuñi ritual is not as varied or as rich as the Moki and has suffered more by losses caused by the extinction of ceremonials due to the Spaniards.

3 One of the most problematical gentes of the Hopi, which is reputed to have come to Tusayan from the far South, was the Wiksrun." This gens is said to have been so called because the members of it wore sections of the leg bones of the bear in their hair, hanging down over the forehead. Oñate mentions a people between the Little Colorado and the Great Colorado, called "Cruzados," from their wearing crosses on their foreheads. The Coco Maricopas are said to have worn bone objects in their hair, and this is true of several tribes in the Southwest.

The Antelope priests, Flute girls or Corn maids; see description of the Tusayan Flute Observances.

Several clans which were later assimilated with the Tusayan villagers are reported to have built homes along the Colorado Chiquito, and some of the names of these villages are known to Tusayan folklorists. One of these is the old pueblo, Etipsykiya, a home of the Squash people. From the size of some of the ruins along the Little Colorado, I should judge that some of them housed several phratries.