502 ANNUAL REPORT SMITHSONIAN INSTITUTION, 1918. 



is practically the same; it refers to the Sky god symbolized with 

 minor differences in paraphernalia but introduced for an identical 

 purpose. The Hopi, like the aborigines of Mexico, Central America, 

 and the West Indies, reverenced the Great Serpent and worshiped 

 the supernatural he represents as a beneficent being, who brings life, 

 much needed rain, and other blessings. The serpent with them was 

 not a devil or a personation of moral evil. 



Shortly after the close of the act that celebrates the arrival of the 

 Sky god there occurs at Walpi a dramatic representation of a con- 

 flict of supernatural beings, supposed to be hostile. This takes the 

 form of a realistic fight between men appropriately clothed to per- 

 sonate these beings, lined up on each side of the room, while a man 

 representing a supernatural being stands in the middle of the kiva 

 before the altar. As his opponents, ranged in two rows, one on each 

 side, surge up against him, a spirited song is sung by a chorus, begin- 

 ning with a low-intoned chant, that gradually rises in intensity until 

 it becomes a war cry. Each participant has depicted on the shield he 

 carries a figure of the being he represents. The man before the altar 

 carries a shield with a picture of the Germ god (pi. 2) ; his op- 

 ponents, various other designs. The contest begins by one of the 

 attacking party pressing forward against him, as if endeavoring 

 to overcome him. Back and forth for a considerable time the com- 

 batants surge, each endeavoring to overthrow his opponent. Finally 

 the attacking man falls to the floor overcome by sheer exhaustion, 

 and in that condition is carried out of the room. A second opponent 

 then advances and he, too, is overcome. This is repeated until all the 

 opponents have been overthrown, some being removed from the room 

 in an exhausted condition. The man bearing the shield is vic- 

 torious over his enemies. During this combat there is much shouting 

 and what appears to be great excitement prevails, much of which is, 

 of course, feigned. At the close, the triumphant man, holding his 

 shield high above his head, says a prayer, the purport of which is 

 a declaration of victory over all comers, or a taunt to any others who 

 question that claim. As the excitement subsides, he leaves the room. 



The explanation of this event is not wholly obvious, but the com- 

 bat suggests the conflict of hostile nature powers, and recalls certain 

 rites among the ancient Aztec people. 



It should be borne in mind that these events take place at night 

 in a closed room, from which the people are debarred. There re- 

 mains to be considered an event that occurs at dawn the next day, 

 when the arrival of the Sun is dramatically represented in the pres- 

 ence of the people. At sunrise there enters the pueblo a masked 

 person bearing symbolic paraphernalia ascribed to the sun, accom- 

 panied by two men dressed as women, each bringing a flat basket 

 tray in which ears of corn set on end are arranged in a circle in- 



