FEWKES] HOPI COSMOLOGY 303 
kill the brood, but an old man took them with the mother and father to 
his house. Something of unknown character happened in that house, 
and the Snake-woman, her offspring, and the old man vanished. The 
’ old man came back alone; the Snake-woman never returned. There are 
many details which I have omitted, but the essentials to which I would 
call attention are that a young man, after many adventures, found in a 
cave inhabited by Snake people a maid, whom he brought to the home 
of his own kin. She gave birth to reptiles and disappeared. The 
name of the young man was White-corn; the Snake-maid was associated 
with rain clouds. 
The incidents of the second variant are more detailed. I need not 
mention them, but will restrict my account to the main outline. 
A youth, under guidance of Spider-woman, visited the underworld and 
had many adventures with several mythic beings. He entered a room 
where people were clothed in snake skins, and was initiated into mys- 
terious ceremonials, in which he learned prayers which bring corn and 
rain. He received two maids, associated with clouds, who knew the 
songs and prayers efficacious to bring rains. He carried them to the 
upper world to his own people. One, the Snake-woman, he married; 
the other became the bride of the Flute-youth. His wife gave birth to 
reptiles. He left them and their mother, and migrated to another 
country.! 
When we examine the legend of this youth, Tiyo, and his adventures in 
search of the two maids, we see still other evidences of the germ- worship 
or corn-worship referred to above. In theSnake kiva of the other world 
the chief told him, ‘“* Here we have abundance of rain and corn; in your 
land there is but little; so thus shall you use the nahu [charm liquid to 
bring them]; fasten these prayers in your breast; and these are the 
songs you shall sing, and these the pahos you shall make (for that pur- 
pose); and when you display the white [zigzag lines of kaolin] and the 
black on your bodies, the clouds will come.” When the chief gave 
Tiyo portions of the different colored sands from the altar, he said, 
“These are the colors of the corn Tiyo’s prayers will bring”—that is, 
symbols of corn. He gave the two corn-rain maids? into Tiyo’s keep- 
ing—one for himself and one for his younger brother (presumably the 
Flute chief). 
I believe, however, we should not seek to identify too minutely the 
details of myths or legends in ceremonial proceedings, for undoubtedly 
the Hopi variants are more or less distorted, changed, and otherwise 
modified in recital, translation, and transmittal. 
The main points are, however, comparable; a cultus hero sought a 
mythic land blessed with abundance, and brought from that favored 
place the corn-rain maids, whose worship was powerful in bringing 
food and rain. 
4 Journ. Amer. Eth. and Archol., Vol. tv, pp. 106-119. 
2These maids were enveloped by white fleecy clouds; the effigies of the Corn-maids have symbols 

of clouds on their heads. 
