Fewkes.l 444 [^=^"- '• 
Pahioi h i ») u i/athihfa} American, his possessions, all such. 
They likewise prayed at this time that the women may bo 
fruitful and the children grow to maturity ; that the Tcilbio 
(antelope), Sowiinwa (deer), tSoioi (jack rabbit), and Tabo 
(cotton-tail rabbit) may have numerous young. 
It is highly probable both from this ceremonial and for other 
reasons that the Tusayan Indians have a well-developed ancestor 
worship. The visit to the ancient town is significant in this 
theory, but shrines or fanes near old ruins are always regai-deil 
with much reverence and ai-e used even after the destruction of 
the neighboring town.- 
The mirthful episode on the trail after the procession left 
SipapilmiH called tilhisalantota (sorrow making^), and is the same 
as the jesting sallies of the societies in their procession through 
the pueblo where the members shout derisive epithets to the 
women just as the 3fmnzrauti women return the compliment to 
the WiliciiltriniM. and Tafankyamu as elsewhere described.* 
CUCKAHIMU . 
November 14 (second day). — The ceremonials of this day were 
very similar to those described in the Naacnaiya,^ and the soci- 
1 The name for American is Pahano, from pa, water, and hano. Hano is probably 
from the Tewan word, anope, east. When the Hopi asked the Asa and Tewa people 
whence they came, they replied in their tongue, Anope, east. Consequently their 
pueblo on the east mesa is still called Hanoki, eastern house, and the Americans arc 
called Pahano, eastern water ; {cinyiimii) all people. 
2 See my account of Awatobi, Amer. anth., Oct., 1893. The shrine of the Alosaka at 
that town was the receptacle of the two effigies up to within ten years, and the shrine 
near the end of the mesa is still used. With such constancy does primitive man 
return to ancestral places of worship even after the pueblos near which they are 
situated have gone down into ruins. This is a common feature in all prehistoric and 
historic religions. 
3 These abjurations are particularly directed against tlie women of the Mamzrauti 
society and from their character suggest survivals of phallic practices. Seo 
reciprocal ceremonials in Mamzrauti. Amer. anth.. .Tuly, 1892. 
4 The Mamzrauti, p. 208, 209. 
s As it is sometimes stated that the details of the same Tusayan ceremonies vary 
from year to year and are modified to suit the whim of the priests, I must strongly 
insist that such statements are entirely erroneous. One might suppose that because 
the statuette of Dawn Woman was bcought into the pueblo in 1S91, and not taken 
from her shrine in 189.3, that here we have an important variation in two successive 
observances of the same ceremonial. Nothing could be farther from the truth. The 
ritual of Xaacnalya prescribes that the effigy of Talatumsi should be brought to the 
kivas, and that of Wiiiviltcimtl that she should not. There are variations also iu 
minor details, some of which are probably due to poor work on the part of the 
describer. 
