700 EXPEDITION TO ARIZONA IN 1895 [ETH. ANN. 17 
It would appear that there is even more probability that the picture 
on the bowl illustrated in plate CLyut, b, is a sun symbol. It repre- 
sents a disk with tail and wing feathers arranged on the periphery in 
four groups. This recalls the sun emblems used in Tusayan at the 
present time, although the face of the sun is not represented on this 
specimen. There is a still closer approximation to the modern symbel 
of the sun on a bowl in a private collection trom Sikyatki. 
In plate CLVIU, ¢, the sun’s disk is represented with the four clusters 
of feathers replaced by the extremities of the bodies of four birds, the 
tail-feathers, for some unknown reason, being omitted. The design 
on the disk is highly symbolic, and the only modern sun symbol found 
in it are the triangles, which form the mouth of the face of the sun in 
modern Hopi symbolism. 
One of the most aberrant pictures of the sun, which I think can be 
identified with probability, is shown in the design on the specimen 
illustrated in plate CxxxIv, b. The reasons which have led me to this 
identification may briefly be stated as follows: 
Among the many supernaturals with which modern Hopi mythology 
is replete is one called Calako-taka, or the male Calako, In legends 
he is the husband of the two Corn-maids of like name. The ceremo- 
nials connected with this being occur in Sichomovi in July, when four 
giant personifications enter the village as have been described in a for- 
mer memoir. The heads of these giants are provided with two curved 
horns, between which is a crest of eagle tail-feathers. 
Two of these giants, under another name, but with the same symbol- 
ism, are depicted on the altars of the katcinas at Walpi and Mishoni- 
novi, where they represent the sun. A chief personifying the same 
supernatural flogs children when they are initiated into the knowledge 
of the katcinas. 
The figure on the bowl under discussion has many points of resem- 
blance to the symbolism of this personage as depicted on the altars 
mentioned. The head has two horns, one on each side, with a crest, 
apparently of feathers, between them. The eyes and mouth are repre- 
sented, and on the body there is a four-pointed cross. The mean- 
ing of the remaining appendages is unknown, but the likenesses to 
Calako-taka! symbolism are noteworthy and important. The figure on 
the food bowl illustrated in plate Cxxxrv, ¢, is likewise regarded as 
asunemblem. The disk is represented by a ring in the center, to which 
feathers are appended. The triangle, which is still a sun symbol, is 
shown below a band across the bowl. This band is decorated with 
highly conventionalized feathers. 
1Tn this connection the reader is referred to the story, already told in former pages of this memoir, 
concerning the flogging of the youth by the husband of the two women who brought the Hopi the 
seeds of corn. It may be mentioned as corroboratory evidence that Calako-taka represents a supernatu- 
ral sun-bird, that the Tataukyami priests carry a shield with Tunwup (Calako-taka) upon it in the 
Soyaluna. These priests, as shown by the etymology of their name, are associated with the sun. In 
the Sun drama, or Calako ceremony, in July, Calako-takas are personated, and at Zuni the Shalako 
is a great winter sun ceremony. 
