ere we have an
abundance of rain and corn; in your land there is but little; fasten
these prayers in your breast; and these are the songs that you will sing
and these are the prayer-sticks that you will make; and when you display
the white and black on your body the rain will come.' He gave Tiyo part
of everything in the kiva as well as two maidens clothed in fleecy
clouds, one for his wife, and one as a wife for his brother. With this
paraphernalia and the maidens, Tiyo ascended from the kiva. Parting from
the Spider Woman, he gained the heights of To-ko-na-bi. He now
instructed his people in the details of the Snake ceremony so that
henceforth his people would be blessed with rain. The Snake Maidens,
however, gave birth to Snakes which bit the children of To-ko-na-bi, who
swelled up and died. Because of this, Tiyo and his family were forced to
emigrate and on their travels taught the Snake rites to other clans."

[Footnote 28: Colton, H.S., Op. cit., p. 18.]

Most of the accounts tell us that later only human children were born to
the pair, and these became the ancestors of the Snake Clan who, in their
migrations, finally reached Walpi, where we now find them, the most
spectacular rain-makers in the world.

Another fragment of the full Snake legend must be given here to account
for what Dr. Fewkes considers the most fearless episode of the Snake
Ceremonial--the snake washing:

"On the fifth evening of the ceremony and for three succeeding evenings
low clouds trailed over To-ko-na-bi, and Snake people from the
underworld came from them and went into the kivas and ate corn pollen
for food, and on leaving were not seen again. Each of four evenings
brought a new group of Snake people, and on the following morning they
were found in the valleys metamorphosed into reptiles of all kinds. On
the ninth morning the Snake Maidens said: 'We understand this. Let the
Younger Brothers (The Snake Society) go out and bring them all in and
_wash their heads_, and let them dance with you.'"[29]

[Footnote 29: Fewkes, J.W., The Snake Ceremonials at Walpi: Jour. Am.
Ethnology and Archaeology, Vol. IV, 1894, p. 116.]

Thus we see in the ceremony an acknowledgment of the kinship of the
snakes with the Hopi, both having descended from a common ancestress.
And since the snakes are to take part in a religious ceremony, of course
they must have their heads washed or baptized in preparation, exactly as
must every Hopi who takes part in any