302 TUSAYAN SNAKE CEREMONIES (ETH. ANN. 16 
personifieations. The secret ceremonials of the Antelopes are still in 
that archaic condition, and the Corn-maid is still represented at Walpi by 
a girlof the pueblo. In the Flute rites, however, the Germ-maids or 
Corn-maids are represented in the secret ceremonials by effigies on the 
altar, and in the public part of the dance by persons—maidens of cer- 
tain prescribed clans. 
In the Ldlakonti we have the same images of Corn-maids as on the 
Flute altars, and personifications of the same by girls in the public dance. 
In the Mamzrduti the conditions are the same as in the Ldlakonti. 
Were it desirable to extend our comparisons beyond the boundaries 
of Tusayan to Cibola, we should there find the personifications taken 
by maids representing the Corn-maids in the Alahewey and Hamponey, 
as I have elsewhere! described. 
By a similar course of reasoning by which we have determined the 
jdentity of Teiia-mana (Snake virgin), Lenya-mana (Flute virgin), Lakone- 
mana (Lakone-virgin), and Mamzrdu-mana (Mamzrdu-virgin), the associ- 
ate male or boy, called Teiia-tiyo, Lenya-tiyo, Lakone-tiyo, and Mamzrai- 
tiyo would also appear to be society names of the same personage. In 
the Walpi Snake-Antelope ceremony he carries a reptile; in the Micon- 
inovi Flute altar bis efligy bears a flute; in the Walpi Ldlakonti he is 
Cotokinuneti, a Sky god. The only intimation of his identity would 
seem to be suggested by the last mentioned. He is the renowned 
cultus hero appearing in different guises in these four ceremonials. 
In one of the variants of the Snake legend, however, he is calied 
White-corn, an attributal name, no doubt, which varies in the different 
ceremonials or religious fraternities. 
Two variants of the legend of the Snake society have been published 
which apparently differ very greatly, but which in essentials are similar, 
although neither of these pretends to be accurate in details. In the 
variant first referred to,? one of seven brothers, named from different 
colored corn, sought and found a maiden in a cave inhabited by Snake 
people, under guidance of a snake. These maidens were dancing, and 
the great snake chief “took hold of a cloudy substance,” and began 
pulling, when a girl, “ Bright-eyes,” emerged, and was given to him as 
a wife. Under her direction, ‘‘ White-corn,” the youth, sought his 
home, and his bride was known as Tciiawiiqti. When they joined his 
kindred, it was “noticed” (recognized) that in times of drought her 
prayers for rain were efficacious. The people desired her to erect the 
rain-cloud altar of her native home, to which she replied, ‘Not until a 
child is born.” She later conceived (in a tempest), and the people were 
glad, because they hoped for a rain chief. White-corn and his wife 
retired to a distant mesa, and after seven days returned with her 
offspring, seven reptiles. The people sought in their disappointment to 
1Journ. Amer. Eth. and Archol., Vol. 1, pp. 46-55. 
2Legend of the Snake order of the Hopi as told by outsiders. Journ. American Folk-lore, Vol. 1, 
1888. Snake ceremonials at Walpi; Journ. Amer. Eth. and Archmol., Vol. rv, 1894 
