134 PUEBLO ARCHITECTURE. 
by a group of “Sun” gentes, but about 45 years ago, during an epi- 
demic of smallpox, all the people who belonged to the kiva died except 
one man. The room fell into ruin, its roof timbers were carried off, and 
it became filled up with dust and rubbish. The title to it, however, 
rested with the old survivor, as all the more direct heirs had died, and 
he, when about to die, gave the kiva to Kotshve, a ‘‘Snake” man from 
Walpi, who married a Tewa (Hano) woman and still lives in Hano. 
This man repaired it and renamed it Tokonabi (said to be a Pah-Ute term, 
meaning black mountain, but it is the only name the Tusayan have for 
Navajo Mountain) because his people (the “Snake”) came from that 
place. He in turn gave it to his eldest son, who is therefore kiva 
mungwi, but the son says his successor will be the eldest son of his 
eldest sister. The membership is composed of men from all the Hano 
gentes, but not all of any one gens. In fact, it is not now customary 
for all the members of a gens to be members of the same kiva. 
Another somewhat similar instance occurs in Sichumovi. <A kiva, 
abandoned for a long time after the smallpox plague, was taken pos- 
session of by an individual, who repaired it and renamed it Kevinyap 
tsh6mo—Oak Mound. He made his friends its members, but he called 
the kiva his own. He also says that his eldest sister’s son will sue- 
ceed him as chief. 
In each village one of the kivas, usually the largest one, is called 
(aside from its own special name) mungkiva—chief kiva. It is fre- 
quented by the kimungwi—house or village chief—and the tshaak- 
mungwi—chief talker, councillor—and in it also the more elaborate 
ceremonies are observed. 
No women frequent any of the kivas; in fact they never enter them 
except to plaster the walls at customary periods, or during the occasion 
of certain ceremonies. Yet one at least of the Oraibi kivas was built 
for the observances of a society of women, the Mamzraéntiki. This and 
another female society—Lalénkobaki—exist in all the other villages, 
and on the occasion of their festivals the women are given the exclusive 
use of one of the kivas. 
Motives for building a kiva.—Only two causes are mentioned fer 
building a new kiva. Quarrels giving rise to serious dissensions among 
the occupants of a kiva are one cause. An instance of this occurred 
quite recently at Hano. The conduct of the kiva chief gave rise to 
dissensions, and the members opposed to him prepared to build a sep- 
arate room of their own. They chose a gap on the side of the mesa 
cliff, close to Hano, collected stones for the walls, and brought the roof 
timbers from the distant wooded mesas; but when all was ready to lay 
the foundation their differences were adjusted and a complete reconcil- 
iation was effected. 
The other cause assigned is the necessity for additional room when a 
gens has outgrown its kiva. When a gens has increased in numbers 
sufficiently to warrant its having a second kiva, the chief of the gen- 
