Nov., 1903. Oraibi Summer Snake Ceremony — Voth. 353 



left behind, and they left her; later some of them returned, but found 

 that the child had never been born. Whether they found the woman, 

 tradition does not say. But it says she is still there, wandering about, 

 dressed in a white 6wa (bridal robe), or according to others, in a white, 

 large antelope skin.' 



The Snake clan then came to Oraibi and asked to be admitted to 

 the village, but the village chief, according to one version, refused 

 them admittance, whereupon they moved to Wdlpi. Another version 

 says that they remained in Oraibi. 



THE SNAKE ANTIDOTE. 



Two of the questions most frequently asked by those who visit 

 the snake ceremony or hear about it are: (i) Do the snakes ever bite 

 the people? (2) If snake bites occur, do the people possess a remedy 

 against the poison? 



As to the first question, it is certainly astonishing that not more 

 snake bites occur than is really the case, especially in the snake cere- 

 mony, where so many reptiles are handled in so many different ways, 

 and often by young, inexperienced boys. But the author is personally 

 acquainted with several persons in different villages still living, and 

 has heard of others (now dead) who were bitten, either during the 

 snake ceremony or on other occasions. More will be said about this 

 anon. 



Regarding the second question, much has been written about an 

 antidote, which is said to be known by very few in the tribe only, etc., 

 and strong efforts have been made by whites to discover this secret. 

 If any one has been successful, I have failed to hear about it. 



The antidote used in Oraibi was revealed to the author by a snake 

 priest some years ago. He has since then had this information corrobo- 

 rated by several others, has obtained the herbs and had them scientifi- 

 cally identified ; and the only reason why the results of these researches 



* Several Hopis claim to have seen her when hunting on the Little Colorado River. They see 

 her campfire, hear her long-drawn moans, see the horses being frightened at her approach, but when 

 looking for the places where they have seen her fire or for her foot-tracks they can never find any- 

 thing. She is considered to be the deity of game, and some say also of children, and in many cere- 

 monies prayer offerings are made for her. It is said that a young man from Shipaulovi once saw her 

 while hunting alone near the Colorado River. Her face and the front part of her body were all bloody. 

 He was so frightened that he became rigid, whereupon the woman had sexual intercourse with him. 

 When htf revived again the front part of his body was full of blood. He ran and came upon one of 

 his companions. Both then looked for the woman, but could find no trace of her except a few foot- 

 prints for a short distance. But it is claimed that ever afterward that man was a marvelously success- 

 ful hunter. 



In W61pi the cult of or for this deity finds expression in the appearance of a personage 

 dressed in a large buckskin at certain ceremonies. My informant says that this personage gets into 

 the houses or kivas unobserved, even if the doors of the houses are closed. Her presence is only 

 detected when she begins to moan. She is also known as Tuwiipongtiimci (Sand-Altar-Clan-Sister). 



