FIRE WORSHIP — FEWKES. 597 



hands. 10 The acts of this society and the nature of the symbolism 

 leaves no doubt of the meaning of the rite, a counterpart of which 

 occurs in the dances of the sister society performed in October in 

 which decorated slabs are carried in their hands. 



On the closing day of the new fire festival, before they dispose of 

 the fire embers, an event occurs which embodies the explanation of 

 the whole ceremony. Early in the morning six young men of the 

 Horn Society, wearing their typical costume (pi. 5), took all the 

 nakwakwoci or prayer feathers from their own kiva and went in pairs 

 to all the other kivas, where they were given like prayer objects of the 

 other societies. The disposition of these prayer objects is the signifi- 

 cant point. Two of the couriers went to Daw^apa or Sun Spring and 

 left prayers for the Sun or Sky God, two went to the shrine of Tala- 

 tumsi, the Walpi Alosaka or Germ God, and two went to her old shrine 

 from which on account of its exposure to hostiles the Hopi removed 

 her idol many years ago. The Sun or Sky God, the Fire God, and the 

 Gods of (Termination are those to whom the Hopi direct their devo- 

 tions in their new fire ceremony, and in the shrine of these they deposit 

 their prayer offering on the last day of the festival. 



Idols representing the germ god known as Alosaka may be con- 

 sidered at this point. We know of two of these Alosaka idols from 

 a shrine near the ruin, Awatobi, which have been removed from 

 their ancient fane and are still in use at the Middle Mesa. 



These idols are instructive as showing the antiquity of the Alosaka 

 cult. Another evidence of the prevalence of erotic dances at Awatobi 

 in honor of the creative power of nature is an Awatobi bowl, on the 

 inner surface of which is depicted the dance of the Tataukyamu, a 

 society still strong at Walpi. From the nature of these designs they 

 are not here reproduced, but they support legendary evidence that 

 this fraternity was introduced into Walpi by Awatobi clans, the 

 female members of which were saved at the massacre of this pueblo 

 in the autumn or winter of 1700. As corroborative also of the 

 existence of this prominent priesthood in that ill-fated town is the 

 legend that the Mamzrauti, 11 a society in whose ceremony persona- 

 tions of the Tataukyamu are also introduced, was also derived from 

 Awatobi. 



From drawings of Alosaka on cult objects (pi. 6) and the rites that 

 are performed before altars in which these figures are the central ob- 

 jects there is little doubt that Alosaka worship is simply another name 



10 Wooden phalli in a fire dance of the Pima-Maricopa Indians, near Casa Grande, are 

 mentioned by Mr. Herbert Brown, Amer. Anthrop., vol. 8, No. 4. Stone phalli are re- 

 ported from ruins in the Gila Valley and were probably used in the fire dances of the 

 builders of Casa Grande. 



11 The Mamzrauti : a Tusayan ceremony, Amer. Anthrop., Vol. V, No. 3, 1892. This 

 elaborate festival, formerly of nine days' duration, has become extinct in Walpi since my 

 studies were made. 



