972 TUSAYAN FLUTE AND SNAKE CEREMONIES [ETH. ANN. 19 
him six short radiating lines corresponding to the six cardinal points 
recognized by the Hopi, and at their junction he placed a large earthen- 
ware basin similar to the kind used in washing the head. Into this 
bowl the chief poured liquid from a large gourd six times, each time 
making a pass in sequence to one of the cardinal directions. The 
remaining liquid was then emptied into the bowl so that it was about 
two-thirds full. Some object, an herb or root, which was not plainly 
seen, was next put into the liquid. 
A formal ceremonial smoke followed, during which terms of rela- 
tionship were interchanged among the men. When this had ceased 
prayers were offered by several of the priests, beginning with the 
Snake chief. The Snake men then took their snake whips and began 
a quick song resembling that of the Walpi society during a similar 
rite, and the priests took the reptiles from the bags and transferred 
them, three or four at a time, to the liquid. They were then laid on 
the sand, but were not thrown across the room, as at the Walpi snake 
washing. The object of placing the reptiles on the sand was simply 
to dry them, and they were left there for some time after their trans- 
ference from the bowl of liquid. At the close of the rite the priests 
resumed the preparation of their dance paraphernalia, painting their 
kilts, and decorating’ their bandoliers with the shells which had been 
given them by the author. 
The participants, even when the reptiles were free in the kiva, were 
not restrained by many of the prescribed rules of conduct which are 
so rigidly adhered to at Walpi. Members of the society did not lower 
their voices in conversation, and even loud talking was engaged in 

during the snake washing. No one at that time speaks above a whis- 
perin the Walpi kiva, and loud conversation is never heard. 
The wearing of their bandoliers by the Snake priests during the 
snake washing seems to be a survival of a primitive custom that has 
disappeared at Walpi, and the personation of a warrior by one of 
their number may have a similar explanation. It is interesting in 
this connection to note that in the Walpi celebration a similar war- 
rior personator accompanies the Antelope priests, among whom he is 
conspicuous, but he does not appear associated with them in variants 
of the Snake dances which have been studied in other Hopi pueblos. 
In the Walpi snake washing, when the Snake chief deposits on the 
sand the bowl in which the reptiles are washed, he makes four rain- 
cloud symbols. At Mishongnoyi the chief simply draws six radiating 
lines of meal, but it would seem that the intent was the same in both 
instances, the Middle mesa practice being perhaps more ancient. At 
Mishongnoyi it was not noticed whether a bandolier' was placed under 
the basin in which the snakes were washed, as is the case at Walpi. 
1 Many of the bandoliers were decorated with rows ce” small cones, the spines of shells identical 
with specimens which are occasionally dug from ruins along Little Colorado river. The conus 
shell, from which taese are made, is found in ruinsalone the Gila, and was used as an ornament, 
or, fastened with others toa stick, served as a rattle to beat time in rhythm with sacred songs. 
