FEWKEsl FETISHES FROM LITTLE COLORADO RUINS 109 



in mixino- the charm liquid, as the authoi- lias elsewhere described as 

 follows:" 



Upon the ears of corn were then laid the nak\viowa. small qnartz crystals, 

 elongated, black, pipestem bodies and shell beads. One or two of these were 

 placed on the end of each ear of corn at a point nearest the nakwipi, one behind 

 the other. Two similar quartz crystals were placed in the nakwipi. These 

 sacred stones were laid on the corn in the same order as above mentioned for the 

 ears of corn and aspergills. Intiwa's assistant then took a quartz crystal, one of 

 the nakwiowa. and, standing on the lower round of the ladder leading out of the 

 kiva. held it in the direct rays of the sun and threw the reflection into the water 

 contained in the nakwipi. This ceremony, by which a ray of light from the sun 

 (Dawa) is introduced, was observed in silence. . . . After several strains of 

 this and other similar songs had been sung. Intiwa's associate took up the ear of 

 com on the north side of the bowl, held its end over the nakwipi. and. pouring 

 water (liquid) from a small spherical gourd upon it, washed off the medicine 

 stones into the nakwipi with great solemnity. . . . After the washing of 

 these stones into the liquid, a song with quicker time and more rapid motion of 

 the rattles was taken up and continued for some minutes. 



The above quotations from descriptions of ceremonies, and others 

 which might be mentioned, show how often small waterworu jiebbles, 

 or quartz crystals, are used in making charm liquid or "medicine" 

 by the modern Ilopi Indians, and the same kind of stones discovered 

 in ancient graves probably had a similar use among the ancients. 

 Indeed, one of the quartz crystals from a grave was appropriated for 

 his altar bj' a Shumopovi priest. 



The use of two small stone cylinders, one of lava (number 157984) 

 and the other of a light gray stone (number 157983) each having a pit 

 or depression in the end, is problematic. Similar shaj)ed stones are 

 sometimes used in modern Hopi ceremonies to indicate the zenith. 



Among the fetishes found in Homolobi graves maj* be mentioned 

 a rude bird made of unburnt clay,* the only specimen of animal effigy 

 wliich -was found in all the excavations in 1896. On the surface of 

 one of the mounds of the smaller ruin at Chaves j^ass, however, the 

 author picked up a small imitation of some unknown animal, which 

 was rudely carved, and reminded him of the so-called "hunting 

 stones," or fetishes, of the Zunis. 



The occurrence of rude effigies of animals in prehistoric Arizonian 

 graves may possibly be interpreted as substitutional sacrifices, and if 

 this interpretation is correct, it would seem that in ancient times 

 birds, which are now represented by effigies, were sacrificed. It is 

 much more likely, however, that these images represent animals which 

 the ancient worshipers desired, and that they were forms of prayer 

 by signatures. Small figurines of domestic animals are made for this 

 purpose at the present daj' by the Hopi priests. 



a Journal of American Ethnology and Archa?ology, v. 2. 1893. p. 75, V6, 77. 



'>Tliis effigy is very unlike the bui-nt clay imitations o£ Ijirds which have been described in the 

 author's account of the ruin Awatobi. It is very inidely made, simply pressed into shaped by the 

 fingers, and is without decoration. The Awatobi clay birds are probably used as pendants, 

 while that found at Homolobi appears to be simply a mortuary offering. 



