^EWKEs] COMPARISON OF PUEBLO BELIEFS 305 



Although they may not reproduce some of these ceremonials in the 

 form celebrated by the Hopi, it is not clear to me that some of those 

 which they observe may not be differentiations of the same ceremony, 

 as I have shown iu my accounts of the women's dances.' There is a 

 marked similarity in many of the myths, which would seem to imply 

 resemblances in ritualistic dramatizations of the same. 



It is possible to verify historical data and le^^eudary history by a 

 study of the same ceremony. For instance, the iive oldest Tusayan 

 pueblos of which we have accounts in the earliest records are Awatobi, 

 Walpi, Miconinovi, Cunopavi, and Oraibi. - Awatobi was destroyed in 

 1700, so that but four oris^inal communities of the time of Vargas still 

 remain. It is in these four and at Cipaulovi that the Snake ceremony 

 is still celebrated, and Sitcomovi and Hano are ascribed by Hopi legends 

 to a nuich later time than the first appearance of the Spaniards; their 

 names do not appear in the early descriptions of the province. 



It is a mistaken idea, and one which has led to many misconceptions, 

 to suppose that what is true of one group of pueblos is true of all. 

 While in a general way tlie mythology and ritual of all may be said to 

 have general resemblances, there is far from an identity between the 

 ceremonials, for instance, of the Hopi and the Zuni, or those of the 

 Ivio (irande jjueblos and Tusayan. It is not a question of knowing all 

 by an intimate knowledge of one; but each branch, even individual 

 pueblos, must be investigated separately before by comparative knowl- 

 edge we can obtain an adequate conception of the character of the 

 pueblo type of mythology and ritual. Moreover, there is evidence that 

 this difference existed in ancient times, and while the differentiation of 

 the manners and customs of different pueblos may have been less rapid 

 in the past than today they were far from being identical. It does not 

 follow, except iu certain limits, that the most primitive pueblos today 

 show in their survivals a better jjicture of the character of life iu an- 

 other pueblo than the existing state of things in the latter. To recon- 

 struct the probable character of the ancient culture we must trace 

 similarities by comparative studies. 



In a comi)arative study of the ceremonials of different pueblos, 

 it is important to decide which are most primitive or nearest the abo- 

 riginal condition and which are least affected by foreign influences. 

 The purer the present aboriginal culture, the greater worth will it have 



' H('twina (Zuni, Owinahe), a Icind of thanksgiving dance, ia distinctly a ZuGi dance, and is ao recog- 

 nized by the Hopi. I liav© seen photographs of the celebration at Zuni "which bear such a close 

 resemblance, to that called by the Hopi the Huwina that in all probability the two are identical. The 

 elaborate war dances celebrated at Zuni and the observances of the Trieathood of the Bow at that 

 pueblo are very much abbreviated in Tusayan (East mesa), where the organization has not the same 

 power as with the Cibolaus. 



^Cipaulovi, or the "Place of Peaches," wouhl necessarily have received its name after those who 

 brouglit peaclies came among the Hopi. It is Ivnown that Sitcomovi was a late colony of Asa people 

 from the liio Grande, united witli others from Walpi. wliile H.ano was founded about 1700. The Cipau- 

 lovi people, however, celebrate the Flute ceremony, and the Flute people came to Tusayan shortly 

 after the Snake. It would thus appear that we have a date to determine that tlie Flute people came 

 to Tusayan after Vargas (1692). Morti, in 1782, says that the people of Xipaulovi (Cipaulovi) came 

 from Xongopabi (ruGopavi). 



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