worn feathered garments.]

[Footnote 145: At the present time the circle is the totemic signature
of the Earth people, representing the horizon, but it has likewise
various other meanings. With certain appendages it is the disk of the
sun--and there are ceremonial paraphernalia, as amulets, placed on
sand pictures or tied to helmets, which may be represented by a simple
ring. The meaning of these circles in the bowl referred to above is
not clear to me, nor is my series of pictographs sufficiently
extensive to enable a discovery of its significance by comparative
methods. A ring of meal sometimes drawn on the floor of a kiva is
called a "house," and a little imagination would easily identify these
with the mythic houses of the sky-bird, but this interpretation is at
present only fanciful.]

[Footnote 146: The _paho_ is probably a substitution of a sacrifice of
corn or meal given as homage to the god addressed.]

[Footnote 147: _Journal of American Ethnology and Archaeology_, vol.
IV. These water gourds figure conspicuously in many ceremonies of the
Tusayan ritual. The two girls personating the Corn-maids carry them in
the Flute observance, and each of the Antelope priests at Oraibi bears
one of these in the Antelope or Corn dance.]

[Footnote 148: "A few Tusayan Pictographs;" _American Anthropologist_,
Washington, January, 1892.]

[Footnote 149: A beautiful example of this kind was found at Homolobi
in the summer of 1896.]

[Footnote 150: In this connection the reader is referred to the story,
already told in former pages of this memoir, concerning the flogging
of the youth by the husband of the two women who brought the Hopi the
seeds of corn. It may be mentioned as corroboratory evidence that
Calako-taka represents a supernatural sun-bird, that the Tataukyamu
priests carry a shield with Tunwup (Calako-taka) upon it in the
Soyaluna. These priests, as shown by the etymology of their name, are
associated with the sun. In the Sun drama, or Calako ceremony, in
July, Calako-takas are personated, and at Zuni the Shalako is a great
winter sun ceremony.]

[Footnote 151: _American Anthropologist_, April, 1895, p. 133. As
these cross-shape pahos which are now made in Tusayan are attributed
to the Kawaika or Keres group of Indians, and as they were seen at the
Keresan pueblo of Acoma in 1540, it is probable that they are
derivative among the Hopi; but simple cross decorations on ancient
pottery were probably autochthonou