592 TUSAYAN MIGRATION TRADITIONS (ETH. ANN.19 
Back of this line, between it and the houses of the pueblo, stood the 
chiefs of the Bear and Snake clans. There was also a boy dressed like 
the Snake boy in the Antelope kiva rites, as well as two girls dressed 
and decorated similarly to the Snake maid in the same ceremony. As 
the Flute chief and his followers approached, the Bear chief challenged 
him, demanding, ‘‘ Who are you? Whence haye you come?” The 
Flute chief responded that they were kindred and knew the songs 
necessary to bring rain. Then the Bear chief took his tiponi from 
one of the girls, while the Antelope-Snake chief received his badge 
from the other. Holding them tenderly on their arms, they advanced 
and welcomed the Flute chief to their pueblo. As a symbol of 
acceptance the Flute chief gave prayer offerings to the girls, the line 
of meal barring entrance to the pueblo was brushed away, and a new 
line extending along the trail was made to symbolize that the entrance 
was again open. 
This symbolic reception of the Flute priests not only dramatizes a 
historic event in the growth of Walpi, but also displays a tendency to 
visit old sites of worship during ceremonies, and to regard water from 
ancient springs as efficacious in modern religious performances. — It is 
a common feature of great ceremonies to procure water from old 
springs for altar rites, and these springs are generally situated near 
ancestral habitations now in ruins. 
This tendency is illustrated in the Sio-calako or Zuni Calako cere- 
mony celebrated at Sichumovi in July, when the chiefs procure sacred 
water from a spring near St Johns, Arizona, called Wenima, the 
ancient home of the Hopi and Zuni Calako. The Kwakwantt chief 
obtains water for some of his ceremonies from a spring called Sipabi, 
where the Patki clans, who introduced the Kwakwantt, once lived. 
The Piba chief of the Tataukyamti procures water from Clear creek, 
near the ruin of Cakwabaiyaki, the former home of the Piba clans. 
Thus in instances where clans have migrated to new localities their 
chiefs often return to ancestral shrines, or make pilgrimages to old 
springs for the purpose of procuring water to use in their ritual. 
Ala-Leriya ( Walpi) 

| Men and boys | Women and girls | 
| | 
Ala phratry: 
Pontima Keli 
Pavatiya Nutice 
Piitei Turwa 
Tawakwahi Siohumi 
Nabi Humesi 
Palunhoya Komanaieci 
Makto | Talahoniwa (Tuba) 
