FUWKES] THE RUIN, SIKYATKI 261 
god, of the Kachina clan, called Tunwup, a Sky god who flogs the 
children of modern Walpi. 
The ring design in figure 98 has a bunch of three feathers in each 
quadrant, mecalling the Geaten of a sun emblem so well shown ue 
other kinds of feathers in plate 76, 6. 
In figure 99 we have a circle with four 
appended bifurcated geometrical extensions 
projecting outward on the periphery, and 
recalling featherless tails of birds. This is 
also a highly conventionalized sun emblem 
reduced to a geometrical figure. 
In connection with all these circular fig- 
ures may be considered that shown in figure 
92, the form of which is highly suggestive. BiG) 26.5 SUnysyMbOl- 
In the various modificaticns above mentioned we detect two elements, 
the ring and its peripheral appendages, interpreted as feathers, head, 
feet, and other bird organs. Sometimes the ring predominates, some- 
times the feathers, and sometimes a bird figure replaces all, the ring 
being lost or reduced in size. This variation is primitive and quite 
consistent with the Pueblo concep- 
tions and analogies known to occur 
in Hopi ceremonial paraphernalia. 
This variation illustrates what is 
elsewhere said about the influence of 
the magic power on the pictorial art 
of Hopi.t 
The sun, to the Hopi mind, is 
likewise represented by a bird, 
or a compound of both becomes 
a Sky-god emblem; the horned 
serpent is the servant of the Sky 
god. 
We find among the modern Hopi several disks with markings 
and decorations of such a character that they are identified as 
representations of the sun. One of these is worn by the leader of the 
kachinas in a ceremony called the Powama, an elaborate rite, the 
purpose of which is to purify from evil influences. This Sun god? 
Fic. 99.—Sun symbol. 
1 Pictures made by prehistoric man embody, first, when possible, the power of the 
animal or thing represented, or its essential characteristics; and second, the realistic 
form, shape, or outline. 
2 Several Hopi clans celebrate in a slightly different way the return of their Sun god, 
which is known by different names among them. The return of the Sun god of the 
Kachina clan at Walpi, commonly called Ahiil, is elsewhere described. Shalako, the Sun 
god of the Patki clans, was derived from the Little Colorado region, the same source from 
which the Zuni obtained their personage of the same name. His return is celebrated on 
the East Mesa of the Hopi at Sichomovi, the ‘“‘ Zui pueblo among the Hopi.” Pautiwa 
is a Sun god of Zuni clans at Sichomovi and is personated as at Zufli pueblo. Kwataka, 
or the Sun god whose return is celebrated at Walpi in the winter solstice, Soyaluna, is 
associated with the great plumed serpent, a personation derived from the peoples of the 
Gila or some other river who practice irrigation. LEototo is a Sikyatki Sun god, derived 
from near Jemez, and is celebrated by Keres colonists. 
