38 Field Columbian Museum — Anthropology, Vol. VIII. 



remained. They being the first to arrive at this place, they have 

 ever since considered themselves to be the leading clan in the village, 

 the village chief having also been chosen from their clan. A few 

 persons of the Bear clan moved from here to Oraibi, where the chief- 

 tainship of the so-called Liberal or Friendly faction is still held by 

 that clan, the Conservative or Hostile faction of that village select- 

 ing their chief from the Spider clan. Two of this clan moved to the 

 villages of Shupaulavi and Mish6ngnovi, where the office of the village 

 chief has also remained in this clan to the present day. 



The Bear clan brought with them the altar paraphernalia, songs, 

 etc., of the Blue Flute cult. When they stopped and planted any- 

 where they would perform the Blue Flute ceremony and sing the 

 songs, and their crop would then grow and mature very quickly, 

 so that they would have something to eat. They also brought with 

 them the Hu Katcina, the Bear (Hon) Katcina, the Aototo' Natacka, 

 his wife Cooyok Wuhti, and finally the Cooyoko Tahaam.^ 



Later on other clans and migrating parties arrived at Shongopavi 

 asking of the Bear clan admission to the village. If proper arrange- 

 ments could be made with the Bear clan they remained; if not, they 

 moved on. Many of the large and sniall ruins with which the country 

 is covered date back to the time of the migration of these different 

 clans, showing the places where they made stays of shorter or longer 

 duration. 



9. THE WANDERINGS OF THE SPIDER CLAN (KOHKANG-NAMU).^* 



In the under-world many people became very bad. They had many 

 contentions, and began to kill the people and also killed the chief's son; 

 so the chief concluded that they would move away from there. But 

 the question was, how to get out? So he sent the Motsni to find a 

 place where they could get out. He flew up and found an opening, and 

 came back and reported the same to the chief. So the Village Chief 

 (Kik-mongwi) and the Crier Chief (Chaak-mongwi) planted a pine 

 (calavi), which grew up very fast, but did not quite reach the open- 

 ing. They then planted a reed (bakavi) which also grew up fast 

 and reached through the opening. On this reed they climbed up, 

 first the Horn people (Aaltu), who then stood outside and held the 

 protruding part of the reed or ladder. Many people then followed. 



' Meaning obscure but perhaps referring to the rattle with the antelope scapulas. 



' The meaning of the last three names is also obscure. Lomavantiwa claims that he has no 

 information as to whether these Katcinas performed any dances or rites while the clan was still 

 migrating. He says that his information about Katcinas, dances, etc., only dates back to the time 

 when they already lived in the villages and the Katcina clans came. 



^ Told by Tawiima (Mishongnovi). 



