134 Field Museum of Natural History — Anth., Vol. XI. 



others. But there seems to be no word in the Hopi language to desig- 

 nate such a group, just as there is no name for family, society, etc. The 

 Hopi says "Nu Batki wungwa, Kel wungwa, etc." I am Water-house 

 (clan) member, Sparrow Hawk (clan) member; or Plural: Itam Hanan, 

 Hon nyamu. We are Badger, Bear (clan) members; or he will speak of 

 his wife and children (not family) ; or say, Nu Tcob wimkya l or Tcowuu, 

 I am an Antelope (fraternity) member, or Antelope (not I belong to 

 the Antelope society). Questions like: How many families, clans, 

 fraternities, etc., are in the village? could not be asked in a direct way. 



A certain rather complicated relationship also exists between clans 

 belonging to different phratries. This, as well as the direct relationship, 

 is recognized and expressed in all ceremonies when two or more partici- 

 pants engage in smoking, and the pipe is passed from one to another. 2 

 It then frequently occurs that an aged priest will say to a much younger 

 member: ''My father," "My uncle," or even "My grandfather," and 

 vice versa. This seems to be determined, at least partly, by the priority 

 or age of the different gentes. In this ceremony this exchange of re- 

 lationship was at a certain grouping for a "smoke" as follows: 



Lomahungwa (Water-house) to Masaveima (Tobacco) : My younger 

 brother; ans: My elder brother. 



Tuwahoyniwa (Sparrow Hawk) to Lomahungwa (Water-house): 

 My child; ans: My father. 



Siviletstiwa (Water-house) to Tuwahoyniwa (Sparrow Hawk): 

 My younger brother; ans: My elder brother. 



Talasnomtiwa (Sparrow Hawk) to Siviletstiwa (Water-house): 

 My younger brother; ans: My elder brother. 



Nakwahoyoma (Coyote) to Talasnomtiwa (Sparrow Hawk): My 

 child; ans: My father. 



Qomaho (Badger) to Nakwahoyoma (Coyote): My child; ans: 

 My father. 



Lomahungwa (Water-house) to Qomaho (Badger): My child; ans: 

 My father. 



Masaveima (Tobacco) to Tuwahoyniwa (Sparrow Hawk): My 

 father; ans: My child. 



With the Hopi this clan relationship is of more importance than the 

 blood relationship. Usually, if one asks several Hopi how they are 

 related to one another, they will give their clan relationship, in the 

 same way as described in connection with ceremonial smoking, without, 

 however, mentioning the respective clans. 



1 Wimkya, pi. Wiwimkya, refers to membership in a society or fraternity; wungwa. pi. nyamu, 

 to clan membership. It would be as erroneous to use nyamu to designate a group of clans or a phratry 

 as it would be to use wiwimkya for society or fraternity. 



2 Such exchange of relationship is also frequently observed where one participant of a ceremony 

 hands prayer offerings or other religious and ceremonial objects to another 



