76 Field Columbian Museum — Anthropology, Vol. III. 



the sun."* A small quartz crystal, to which an eagle feather puhtavt 

 (road) is attached, is placed in the center of the sun symbol. This is 

 called the heart of the sun. The four white lines with branch-like 

 projections, and the seven red lines emanating from the sun symbol 

 proper, represent eagle feathers and bunches of red horsehair, both of 

 which symbolize the ^^iawa sowitsmP\{svLn beard) or the rays of the 

 sunf. 



The accessories to the sand mosaic consist of the following 

 objects : 



Nos. 1-4: Four haho-tocktwas {hdih.0, or prayer stick "fields"). 

 These consist of a clay stand two and one-half by two and one-half by 

 five and three-quarters inches in size, painted black. In these are 

 inserted at one end a small ngoloshhoya (crook) about five and one-half 

 inches long, to which a turkey feather is fastened. The crook is in 

 Hopi ceremoniology the symbol of life in its various stages. Next to 

 this stands one of the four bahos, already described, representing 

 corn, the main subsistence of the Hopi. These double bahos are 

 sometimes called '^kao'^ (corn ears); and then a sprig of an herb to 

 which four qoqopi, chat (Icteria virens), feathers are tied. Sometimes 

 sikatsi (fly-catcher) feathers are used instead. The herbs differ in the 

 four stands. The one, on the north side is a shiwahpi (Bigelovia bige- 

 lovii); the one on the west a //^^wa/^// (Artemisia filifolia), on the south 

 a hunwi (Fallugia paradoxa) and on th^ east a masst s/iiwakpt (Bigelo- 

 via. bigelovii|). These four herbs, and especially the two varieties of 

 shiwahpi, are used in making the wind-breaks in the fields, and their use 

 here signifies a prayer or wish for protection of the plants and corn 

 against the destructive sand storms for which these wind-breaks are 

 made. Next to the herb is inserted an eagle feathef, to which four sikatsi 

 (fly-catcher) feathers are tied as a prayer for warm weather when the 

 birds come. As the Hopi use the term sikatsi rather promiscuously 



*The square on the sand mosaic shown on Pis. XXXVIII and XLVII is called ^/Aw and the four 

 parallel corn-meal lines made on the kiva or house walls in many ceremonies are designated by the 

 same name. Ail Hopi houses are said to have imaginary stiiuata (blossoms) and ngayata (roots) 

 and on the eighth day of those Powamu celebrations, following an extended or complete VVowochim 

 ceremony, the Powamu priest buries four bahos, one on each side of the village. He digs a hole on 

 the outside and close to the foundation of four houses, standing on the outside of the village (one 

 on the north, one on the west, one on the south and one on the east side), places a baho into the 

 opening, leaning it against the foundation, and covers it up with earth. These four bahos are called 

 the ngayata (roots) of the village or of the houses. 



tin the large sun discs worn on the back by the flute players in the flute ceremony these two 

 objects are used to represent the rays. Furthermore, in two ancient bowls in the collection of 

 cream-colored pottery and on a gourd drum in this Museum the rays of the sun are pictured by 

 figures which very clearly represent eagle feathers and by red lines, which by the Hopi are said to 

 represent bunches of red horsehair. 



*The Hopi distinguish between the Bigelovia on the north side of the altar and the Bigelovia 

 on the east side, claiming that the first, the slitp-wahpi, is a somewhat smaller plant than the latter, 

 the massi (gray) ship-wahpt. 



