FEWKES] ZUNI AND HOPI CEREMONIES 309 



given hy Mrs Stevensou afford little information on this subject, but 

 in her sand picture, surrounded by the Plumed Snake, I find some of 

 the figures of S;il;imobias with indication of a conuectiug' band between 

 the eyes, which recalls Paiitiwa's' symbolism. There does not seem to 

 be a wide difference between the profile views of the masks of Pai'itiwa 

 and S;il;iniobia of the different world-quarters. 



The environment of the pueblos of Tusayaii and of Cibola is so 

 sindlar and the rain-cloud worship so imperative in both that, a priori, 

 we should expect the rain-cloud symbol to be as freijuent in Zufd as in 

 Walpi. I am much .surprised therefore in studying the description of 

 Zuni ceremonials to find nothing said of the characteristic Hoi)i sym- 

 bols of the rain clouds, the semicircles and the parallel lines of falling 

 rain (plate cviii). If the rain clouds at Zuni are limited to the terraced^ 

 figures found on the prayer-meal bowls and the same made in sacred 

 meal we certainlj' have a significant difference between the symbolism 

 of these two peoples. In Tusayan there is not one of the great religious 

 festivals where the semicircular clouds and falling rain do not appear 

 as symbols. Thus far students of the Zufu ceremonials have not figured 

 one instance in which they are used.^ 



The short account of the effigy of the Plumed Snake (Kolowisi) with 

 attendant ceremonials at Zuni, by Mrs Stevenson, shows the existence 

 of archaic rites with the Plumed Serpent which have been observed in 

 a different form (Pidiiliikonti) at Tusayan. The time of the year when 

 the Zuiii effigy is brought to the kivas on a rude altar is not given, nor 

 is the special name of the ceremony. The conch shell is sinularly used 

 to imitate the voice of the Plumed Serpent at Zuni. as at Walpi, in the 

 Soyaluua and the PaliilukoDti. In neither of these ceremonials, how- 

 ever, have the effigies been observed to be carried ceremonially about 

 the pueblos of the Tusayan mesas. The symbolism of Paliiliikonidi and 

 Kolowisi seems to ditt'er, judging from published accounts and sym- 

 bolism on Zuni and Hopi pottery. I find no intimation of the horn on 

 the head of Zuni pictures of the Plumed Snake, and the arrowhead 

 decoration fails on the bodj*. The two crescents which are common on 

 the body of the ZuiTi figures have not been observed in Hopi picto- 

 graphs or effigies. 



It would seem both from legendary and other reasons that there has 

 not been the warmest friendship between the inhabitants of Tusayan 

 and Cibola. This is not to be wondered at, for only on rare occasions 

 has there been good feeling between two pueblos even of the same 



'Pooatiwa is considered by Mrs Stevenson the "Sun Father." I have not gone far enongh in my 

 studies to accept this relationship for Pautiwa. There are some reasons for considering Paiitiwa the 

 ]VIist Father, wliicli speculation has led me to interpret the Siiliimobias as Pautiwa forms of the rain- 

 clouds of the six \vorld-quarters, but such an opinion is higlily theoretical. 



-The terraced elevations are conimon on the Zufii n;lkwipis and handled prayer-meal bowls, as can 

 be seen in any large collection of Zuni ceramics; luit the semicircular rain-clund tigures are very rare, 

 indeed wanting, in all I have seen. The frog, tadpole, snake, and similar symbols appear, however, 

 to be present in both. The question of the characteristic symbolism of Zuni and Hopi pottery is a 

 complicated one. which can not be considered in this article, but the two types can readily be distin- 

 guished by a student of this subject. 



•It would be a remarkable fact if accounts of tins symbolism are not later described. 



