FEWKEs] THE WALPI ANUELOPE PRIESTS 985 
gated feathers were attached to their scalps. Each carried a paho in 
the left hand and a rattle in the right hand, and wore a white buck- 
skin across the shoulders. Four hanks of yarn were tied about their 
left knees. Pontima belongs to the Ala (Horn); Kwaa to the Patki 
(Water-house). 
6. Kakapti: The dress and bodily decoration of Kakapti resembled 
those of Katci, but he had a bowstring guard on his left wrist. 
Kakapti belongs to the Tiiwa, or Sand, clan. 
7, 8. ———: These men, as well as the three boys who stood on the 
left of the kisi, were dressed and painted like Kakapti. They carried 
similar objects in their hands. 
9. Wikyatiwa: This man was clothed and painted differently from 
any other Antelope priest. He wore a white ceremonial kilt and sash; 
over his shoulder hung a buckskin and a quiver with bow and arrows. 
From the back of his head there was suspended a bundle of feathers 
tied to a bone spearpoint by a leather thong. He bore in his left hand 
two whizzers and at times twirled one of these with his right arm. 
He also carried in his left hand the so-called awata-natci, a bow with 
appended horsehair and feathers, which hung on the ladder during the 
secret rites in the Antelope kiva (plate xtrx). Upon each cheek there 
was a daub of white pigment, and a mark on each forearm, thigh, and 
leg. Wikyatiwa personated a kalektaka, or warrior, or Piiiikoi, the 
cultus hero of the Kalektaka society or Priesthood of the Bow. 
The objective symbolism of Teoshoniwt, or Tcino, the asperger, 
led me to suppose that he personated the ancestral Tcamahia, the 
ancient people who parted from the Snake clans at Wukoki and whose 
descendants are said to live at Acoma. 
Pontima and Kwaa, who were adorned and clothed unlike Wiki, the 
typical Antelope priest, show later symbolism due to contact with 
other than Snake clans, and suggest katcina influences. Pontima 
took the place of Hahawe (Ala clan), who was similarly painted in 
1891 but who died in 1893. 
An examination of the platoon of Antelope priests, as they lined up 
at Oraibi and Mishongnoyi, failed to reveal any persons dressed simi- 
larly to the priests numbered 4 and 5 of the Walpi line. It appears, 
therefore, that we must regard this as a significant difference in the 
public exercises in the different Tusayan pueblos. It will also be 
borne in mind that in the Oraibi Snake dance the asperger, like all the 
other Antelopes, has white zigzag lines on his chest, and that none of 
the Antelope priests in the dance at Oraibi were observed to have 
armlets with inserted cottonwood boughs. There is, however, a close 
resemblance in the dress and bodily decoration of all the Antelope 
priests in all the pueblos except Walpi, a fact which tells in favor 
of the idea that the more primitive form of the ceremony is found at 
Oraibi and in the Middle mesa villages. 
