626 TUSAYAN MIGRATION TRADITIONS (ETH. ANN.19 
RELIGIOUS SOCIETIES FROM PALATKWABI 
The migration of clans from the south to Tusayan began very early 
in the history of the Hopi, and we are fortunately able to speak defi- 
nitely of the movements from this direction in the seventeenth century. 
These were in part brought about by the inroads of a nomadic people, 
the Apache, who at the close of the sixteenth century began to raid 
the sedentary people of southern and central Arizona. Their attacks 
were at first weak, but gathered strength during the following cen- 
tury, until at the close of the year 1700 the entire central part of 
Arizona had passed under Apache control. The villages along the 
Little Colorado held out until about the close of the century, but 
their inhabitants were ultimately forced north to join the Hopi. 
These fugitives took refuge among the Hopi in groups of clans at 
intervals as one after another of the southern pueblos was abandoned. 
The earliest group seems to have been the Patun, after which fol- 
lowed the Patki, the Piba, and others. There may have been others 
varlier than the Patuf people, and possibly the Lenya was one of 
these, but the Patun clans founded some of the oldest pueblos in the 
Hopi country, as Mishongnoyi and Teukubi. 
As Mishongnovi is mentioned in the list of Hopi towns at the end 
of the sixteenth century, we may assume that the advent of the Patun 
clans was prior to that date; and the fact that there were both Patun 
and Piba (Tobacco) clans in Awatobi shows that they came before 
the advent of the Patki people, which must have occurred shortly after 
Awatobi was destroyed, for no one maintains that the Patki lived at 
thattown. They hada pueblo of their own, called Pakatcomo, 4 miles 
from Walpi, in which lived Patki and Tiiwa or Kiikute clans. 
ALA-LENYA SOCIETIES 
The Ala-Lefya clans brought a new cult to Walpi, which survives 
in the Flute (Lefya) observance celebrated during alternate sum- 
mers. In some of the Hopi pueblos there are two sections of the Flute 
priesthood, called the Blue Flute and the Drab Flute, but at Walpi 
the latter is extinct and the ceremonies of the two are consolidated. 
The existence of two divisions of Flute priests, and the fact that the 
Ala-Lenya group of clans is composed of two main divisions, would 
seem to show that the dual sacerdotal condition reflected the sociological 
status; that one society sprang from the Ala, the other from the Lenya 
components. In the present celebration of the Flute there are flute 
elements in both societies where they exist in dual sections. 
