FEWKES] HISTORY OF TCUA CLANS 589 
posed that these women were of Shoshonean aftinity, possibly from a 
nomadic tribe, with which the Puma and Horn were thus united. 
As the offspring of the two Snake women did not get along well 
with the children of other clans at Tokonabi,’ the Puma, Snake, and 
Horn clans migrated southward. They started together, but the Horn 
soon separated from the other clans, which continued to a place 50 
miles west of the East mesa, and built there a pueblo now called 
Wukoki. The ruins of this settlement are still to be seen. 
While the Puma and Snake clans were living at Wukoki one of their 
number, called Teamahia, left them to seek other clans which were 
said to be emerging from the Underworld in the far east. He went to 
the Upper Rio Grande to a place called Sotcaptukwi, near Santa Fe, 
where he met Pitiikonhoya, the war god, to whom he told the object 
of his quest. This person shot an arrow to a s/papu, or orifice, in 
the north, where people were emerging from the Underworld. The 
arrow returned to the sender, bringing the message” that the clans to 
which it was sent would travel toward the southwest, and that 
Teamahia should go westward if he wished to join them. He followed 
this direction and met the clans at Akokaiobi,* the Hopi name of 
Acoma, where, presumably, he joined them, and where their descendants 
still live. 
In answer to a question as to the identity of Teamahia, the narra- 
tor responded that the name signified the *‘ Ancients.” As the same 
term is used for certain ceremonial objects on the Antelope altar in the 
Snake dance, it may be possible, by a study of this ceremony, to give a 
more intelligent answer. Around the sand picture which constitutes an 
essential feature of this altar there is arranged a row of stone celts which 
are called teamahi During the altar songs one of the priests of the 
Sand clan, which is said to have lived with the Snake clan at Wukoki, 
rapped on the floor with one of these stone objects, for the purpose, 
it was said, of telegraphing to Acoma to the Tcamahia to join them in 
the Snake ceremony. On the eighth and ninth days of the dance 
Tcamahia came, and, while acting as asperger at the kisi or brush 
shelter, called out the invocation **‘ Awahia, teamahia,” ete., the Keres 
as 

invocation to warriors. 
The author is of the opinion that this asperger personates the old 
Teamahia of Wukoki, who parted from the Snake clans at that pueblo 
to seek his fortune in the east, finding it at Acoma. Among the clans 
associated with the Snake at Wukoki were the Puma and Sand. Per- 
haps Tcamahia, the warrior, belonged to one of these, possibly the 
former. The Puma fetish on the Antelope altar at Walpi may also be 
interpreted as indicative of a former association of the Puma and the 

1 Tokonabi, possibly from toktci, wild-cat, and obi, the locative. 
2 This reminds us of the use of the paho, or prayer stick, as a message bearer. 
3 There is said to be a ruin on the Awatobi mesa called Akokaiobi. 
