590 TUSAYAN MIGRATION TRADITIONS [ETH. ANN. 19 
Snake clans, and the sand picture of the mountain lion on the Snake 
altar of the same pueblo may admit of the same interpretation. The 
personation of the Puma-man in the exercises in the Snake kiva is 
regarded in the same way. These are all modern survivals indicative 
of the former association of Puma and Snake clans. 
Evidences of the contact of the Horn and Snake clans are also found 
in the ceremonial paraphernalia of the Snake dance, such as the two 
antelope heads on the Antelope altar at Oraibi and the many snake 
fetishes, to which it is hardly necessary to call special attention. But 
the strongest of all evidences that the Horn and Snake clans have been 
associated are the Hopi names of the two priesthoods which celebrate 
this great festival, namely, the Antelope and Snake fraternities. 
Thus in the Snake dance we find in the ceremonial paraphernalia 
totemic evidences of composition from at least three clans--the Puma, 
the Horn, and the Snake—which substantiates the legend that in 
ancient times these three lived together. When we study the Flute 
ceremony we shall see additional evidence that the Horn were once in 
contact with the Snake clans, notwithstanding that the Flute element, 
which predominates, had an origin different from that of the Horn. 
Awa-LENYA CiANs! 
The first addition to the settlement of Bear and Snake clans at Old 
Walpi was a group composed of Ala (Horn) and Lenya (Flute) clans. 
As this group was composite, their legends are likewise composed of 
at least two elements. They go back to two cultus heroes, the Deer 
youth and the Mountain-sheep youth, one of whom is the boy of the 
Horn clan who married one of the Snake girls, the other the male 
ancestor of the Flute clans. 
The numerous elements of the legends of the Horn-Flute clans which 
run parallel with those of the Snake are interpreted as due to the 
former life of the Horn with the Snake clans. The Flute legendists 
say that their ancestor descended to the Underworld, and that while 
there he drew a maid to him by playing on a flute. He married this 
girl in the Sun-house and she became the mother of the Flute clan. 
This legend is thought to bear traces of a different origin from any 
of the Horn legends, although it is mixed with Horn stories. 
After the Horn clans parted from the Snake people in their migra- 
tion southward from Tokonabi, they drifted into an eastern place 
called. Lokotaaka. How far eastward they went is not known, but 
from Lokotaaka they moved to Kisiwi, and then to Mofpa, where 
ruins are still to be seen. Continuing in their migration, which, 
after they left Lokotaaka, was toward the west, they came to a pueblo 
called Lenyanobi, ** Place of the Flute” (clans). There they evidently 
1 As has been previously stated, the Leflya clans of the Ala-Leflya group came from Palatkwabi, 
but for convenience they are here considered with their associated clans from Tokonabi. 
