608 TUSAYAN MIGRATION TRADITIONS [ETH. ANN. 19 
Kateina or Atiwuei ( Walpi) 


Men and boys Women and girls 
Naka Komaletsi 
Kuki Nakwainumsi 
Lomayema Napwaiasi 
Talawint 
Lomaiumtiwa 

Tu'maia 

Sikyawisi 





Teoki 
Q* 
Naka?y Kiki? Komaletsi 2 
| | 
Nakwainumsi ? Talawinid Teoki¢ Lomaiumtiwa? 
j | 
| 
Napwaiasi 2 Turmaia 7 Sikyawisi¢ 
PaKkaB CLANS 
The legends of the Pakab clans are somewhat conflicting, but Pau- 
tiwa, of the Eagle clan, has given the most intelligible account. His 
ancestors, he asserts, came from the eastern pueblos, and once inhab- 
ited a village, now in ruins, called Kwavonampi. This ruin has not 
been identified, but was probably not far fram Pueblo Ganado, and 
possibly may have been the same as Wukopakabi (*‘Great reed or 
arrow place”). It has been suggested that the Pakab (Arrow) was the 
same as the Awata (Bow) clan, which lived at Awatobi (** Place of the 
bow”), and additional evidence to support this suggestion is that the 
Bow priests came from the Bow clans. It is highly probable that the 
Pakab lived at Awatobi, where they were known as the Awata. 
According to Stephen, on authority of Pautiwa, the Eagle clan once 
lived at Citaimu, now a ruin at the foot of the Middle mesa, which 
they abandoned, part of the inhabitants going to Walpi, others to 
Mishongnoyi. 
The aftiliation of the Pakab ceremony has an important bearing on 
the question of clan origin. The Momtcita ceremony peculiar to the 
Pakab has strong resemblances to a Zuni rite. This ceremony occurs 
just after the winter solstice, and although it has never been thoroughly 
studied,’ the author has ample hearsay data concerning it. Pautiwa, 
1The author witnessed the Ceremony in 1900, 
