atent right." Pottery for First Mesa, coiled baskets for Second
Mesa, and wicker baskets for Third Mesa.

The writer has known the Hopi a long time, and has asked them many
times the reason for this. The villages are only a few miles apart, so
the same raw materials are available to all. These friends merely laugh
good naturedly and answer: "O, the only reason is, that it is just the
way we have always done it."

Natural conservatives, these Hopi, and yet not one of them but likes a
bright new sauce-pan from the store for her cooking, and a good iron
stove, for that matter, if she can afford it. There is no tradition
against this, we are told.

[Illustration: Figure 2.--Walpi.

--Photo by Bortell.]

More than two centuries ago, these Tewas came from the Rio Grande
region, by invitation of the Walpi, to help them defend this village
(See Figure 2) from their Navajo, Apache, and Piute enemies. They were
given a place on the mesa-top to build their village, at the head of the
main trail, which it was their business to guard, and fields were
allotted them in the valley below.

They are a superior people, intelligent, friendly, reliable, and so
closely resemble the Hopi that they can not be told apart.

The two peoples have intermarried freely, and it is hard to think of the
Tewas otherwise than as "one kind of Hopi." However, they are of a
distinctly different linguistic stock, speaking a Tewa language brought
from the Rio Grande, while the Hopi speak a dialect of the Shoshonean.

It is an interesting fact that all Tewas speak Hopi as well as Tewa,
whereas the Hopi have never learned the Tewa language. The Hopi have a
legend accounting for this:

"When the Hano first came, the Walpi said to them, 'Let us spit in your
mouths and you will learn our tongue,' and to this the Hano consented.
When the Hano came up and built on the mesa, they said to the Walpi,
'Let us spit in your mouths and you will learn our tongue,' but the
Walpi would not listen to this, saying it would make them vomit. This is
the reason why all the Hano can speak Hopi, and none of the Hopi can
talk Hano."[10]

[Footnote 10: Mindeleff, Cosmos, Traditional History of Tusayan (After
A.M. Stephen): Bureau American Ethnology, vol. 8, p. 36, 1887.]

=Man's Work=

The work of the men must now be accounted for lest the impression be
gained that the industry of the women leaves the males idle and
carefree.

It is but fair to the men to say that fi