738 EXPEDITION TO ARIZONA IN 1895 [ETH. ANN. 17 
paho except in this particular. In gis depicted a still larger prayer- 
stick, with two serrate incisions on each side of the continuation of the 
flattened facet. 
Specimens h to m are forms of pahos which I can not identity. They 
are painted green, generally with black tips, round, flattened, and of 
smallsize. Figure n is a part of a paho which closely resembles prayer- 
sticks found in the cliff houses of Mesa Verde and San Juan valley of 
northern New Mexico. 
Numerous specimens of a peculiar razor-shape paho were found, two 
of which are shown in plate CLXXxV, 0, s. The paho shown in figure d 
is flat on one side and rounded on the other, narrowing at one end, 
where it was probably continued in a shaft, and a hole is punctured at 
the opposite extremity, as if for suspension. It is barely possible that 
this may have been a whizzer or bull-roarer, such as are used at the 
present day to imitate the wind, and commonly carried by the per- 
former in a public dance who personifies the warrior. Figure ¢ differs 
from the ordinary flute paho in having five constrictions in the upper 
part, and in being continued into a very long shank. 
The best preserved of all the pahos from the Sikyatki graves are 
represented in w and v, both of which were found in the same mortuary 
bowl. They are painted with a thick layer of green pigment, and have 
shafts, which are blackened and placed in opposite directions in the 
two figures. Their general form may be seen at a glance. The lower 
surface of the object shown in wis perfectly flat, and the part repre- 
sented at the upper end is evidently broken off. This is likewise true 
of both extremities of the object shown in v; itis also probable that 
it had originally a serrated end, comparable with that shown ine, A 
similar terraced extremity survives in the corn paho earried by the so- 
called Flute girls in the biennial celebrations of the Flute ceremonies 
in the modern Tusayan pueblos. 
Lrefer the paho to the second group of sacrifices mentioned by Tylor, 
that of homage, ‘‘a doctrine that the gist of sacrifice is rather in the 
worshiper giving something precious to himself than in the deity 
receiving benefit. This may be called the abnegation theory, and its 
origin may be fairly explained by considering it as derived from the 
original gift theory.” 
While it is probably true that the Hopi barters his paho with the 
idea of receiving in return some desired gift, the main element is prob- 
ably homage. but there is involved in it the third and highest element 
of sacrifice, abnegation. It is a sacrifice by symbolism, a part for the 
whole. 
On this theory the query naturally is, what does a paho represent? 
While it is difficult to answer this question, I think a plausible sug- 
gestion can be made. It is a sacrifice by symbolic methods of that 
which the Hopi most prize, corn or its meal. 
1 Primitive Culture, vol. 1, p. 396. 
