those of Tusayan that would serve as aids
to the weavers, though the weaving of the particular articles comprised
in the collection from this spot would probably not require any cumbrous
apparatus.

[Illustration: Fig. 31. Loom post in kiva at Tusayan.]

[Illustration: Plate LXII. Remains of a reservoir on Taaaiyalana.]

_Kiva ownership._--The kiva is usually spoken of as being the home of
the organization which maintains it. Different kivas are not used in
common by all the inhabitants. Every man has a membership in some
particular one and he frequents that one only. The same person is often
a member of different societies, which takes him to different kivas, but
that is only on set occasions. There is also much informal visiting
among them, but a man presumes to make a loitering place only of the
kiva in which he holds membership.

In each kiva there is a kiva mungwi (kiva chief), and he controls to a
great extent all matters pertaining to the kiva and its membership. This
office or trust is hereditary and passes from uncle to nephew through
the female line--that is, on the death of a kiva chief the eldest son of
his eldest sister succeeds him.

A kiva may belong either to a society, a group of gentes, or an
individual. If belonging to a society or order, the kiva chief commonly
has inherited his office in the manner indicated from the "eldest
brother" of the society who assumed its construction. But the kiva chief
is not necessarily chief of the society; in fact, usually he is but an
ordinary member. A similar custom of inheritance prevails where the kiva
belongs to a group of gentes, only in that case the kiva chief is
usually chief of the gentile group.

As for those held by individuals, a couple of examples will illustrate
the Tusayan practice. In Hano the chief kiva was originally built by a
group of "Sun" gentes, but about 45 years ago, during an epidemic of
smallpox, all the people who belonged to the kiva died except one man.
The room fell into ruin, its roof timbers were carried off, and it
became filled up with dust and rubbish. The title to it, however, rested
with the old survivor, as all the more direct heirs had died, and he,
when about to die, gave the kiva to Kotshve, a "Snake" man from Walpi,
who married a Tewa (Hano) woman and still lives in Hano. This man
repaired it and renamed it Tokonabi (said to be a Pah-Ute term, meaning
black mountain, but it is the only name the Tusayan have for Nav