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86 TUSAYAN SNAKE CEREMONIES [ETH. ANN. 16 
his mother. The former did not enter the kivas; and the last mentioned, 
who came to Cipaulovi the night before the dance, told me she prepared 
the ‘‘antidote” for the priests at Cipaulovi, as at Walpi. In essentials 
the public Snake dance in the pueblos last mentioned is similar, and 
the dress of the Snake and Antelope men practically identical. It 
would seem as if the ceremony were derived from Walpi rather than 
from Cunopavi. 
The Snake dance at Cipauloyi, as will be seen from the foregoing 
account, is abbreviated in character, small in number of participants, 
and curtailed in secret rites. On August 21 (komoktotokya), the day 
before the Antelope dance, the chief went off in search of wood, leaving 
his altar for a long time, with no one in the kiva for several hours. Such 
a proceeding may be more primitive, but it never happens at Walpi. 
While at Walpi the sand picture and altar of the Antelopes are pre- 
pared on the first day (yiinya), they are not made until the sixth or 
seventh day at Cipauloyi, or, more accurately speaking, the third day 
before the Snake dance. This in itself introduces a modification in 
secret ceremonials. The awata natcis, or bows with red horsehair, were 
not hung upon the ladders before the eighth day, and were first seen on 
the ninth; at Walpi, they were placed there on the fifth day. All 
ceremonials with a snake tiponi were obviously omitted, and there are 
several complicated rites at Walpi which probably are absent in the 
Snake villages of other Tusayan pueblos, 
