3 88 AMERICAN ANTHROPOLOGIST [N. s., 22, 1920
the initiation ceremonies into the order. The wearer is a man impersonating a woman and is so dressed. In the dance the women and men line up in the kiva facing each other like white people do in the 'Virginia Reel,' the men occupying the right side of the room as one faces the banquette (visitors' place in the hall 1 ), the .women the left. The men impersonating women line up with the women. In the dance the two at the foot of the rows, the end farthest from the banquette, step to the center of the room and clasp hands (like Powamu and Sowugti are clasping hands, as shown on plate xiv of the above ethnological report). They then dance forward to the front of the room to the sipapu hole in the floor in front of the fire-pit. They then retrograde in a backward dancing movement to the starting point. Then again they dance forward to the sipapu hole in the kiva, after which they separate, each going to his or her respective side. While this couple are thus dancing, the columns are dancing in a slight shuffle, side movement to the rear. As they dance, the men wave rattles in their right hands and bunches of cedar twigs in their left. While the women wave longer cedar twigs in their left hands only. Also as the respective partners come together for the central dance, the man gives his partner a piece of corn bread baked in corn- husks, so tied with yucca as to much resemble a white man's fancy necktie. This the lady accepts and thrusts into the bosom of her dress, or within a fold of her blanket, provided she wears one. A 'set' lasts through the singing of a chanted song. Several sets are thus danced. Then the participants repair to a neighboring kiva and enact the same ceremony again. Thus they go from kiva to kiva and perform until the close of the night. The corn bread, which has been collected now and then, is then eaten without the kiva of each respective clan.
Hopi myths and traditions also indicate that the Horn, Flute, and other clans of their people once lived in the Kayenta-National Monu- ment country and the region westward from there to the Navajo Moun- tains and the Grand canyon. Again, some of the ruins look like Jemez structures, and, as it is a matter of historic record that the Jemez fled to the Navajo country when defeated by the Spaniards in 1696, it is quite possible that some of the villages now in ruins were made by them at this time.
It would seem that at least a part of the more ancient ruins were made by Hopi clans and some of the recent ones by the Jemez and probably other Rio Grande village peoples who fled to the Navajo country during the troubled times between the Pueblos and the Spaniards.
ALBERT B. REAGAN
STONE INSCRIPTIONS AND ESCUTCHEONS
BERNARDO DE AZEVEDO DE SILVA RAMOS announces in Manaos, in a letter to the historian Rocha Pombo in Rio de Janeiro, that he expects
1 The parentheses are the writer's.
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