years has pottery been made elsewhere in Hopiland than at Hano. At present, however, Sichomovi, the Hopi village built so close to Hano that one scarce knows where one ends and the other begins, makes excellent pottery as does the Hopi settlement at the foot of the hill, Polacca. Undoubtedly this comes from the Tewa influence and in some cases from actual Tewa families who have come to live in the new locality. For instance, Grace, maker of excellent pottery, now living at Polacca, is a Tewa who lived in Hano twenty years ago, when the writer first knew her, and continued to live there until a couple of years ago. Nampeo, most famous potter in Hopiland, is an aged Tewa woman still living at Hano, in the first house at the head of the trail. Her ambitious study of the fragments of the pottery of the ancients, in the ruins of old Sikyatki, made her the master craftsman and developed a new standard for pottery-making in her little world.

Mention was made previously of the women employing their leisure in the making of baskets or pottery. An interesting emphasis should be placed upon the "or," for no village does both. The women of the three villages mentioned at First Mesa as pottery villages make no baskets. The three villages on Second Mesa make a particular kind of coiled basket found nowhere else save in North Africa, and no pottery nor any other kind of basket. The villages of Third Mesa make colorful twined or wicker baskets and plaques, just the one kind and no pottery. They stick as closely to these lines as though their wares were protected by some tribal "patent 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.

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]

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 first of all they carry the community government on their shoulders, and the still more weighty affairs of religion. They are depended upon to keep the seasonal and other ceremonies going throughout the year, and the Hopi ceremonial calendar has its major event for each of the twelve months, for all of which elaborate preparation must be made, including the manufacture and repair of costumes and other paraphernalia and much practicing and rehearsing in the kivas. Someone has said much of the Hopi man's time is taken up with "getting ready for dances, having dances, and getting over dances." Yes, a big waste of time surely to you and me, but to the Hopi community—men, women, and children alike—absolutely essential to their well-being. There could be no health, happiness, prosperity, not even an assurance of crops without these ceremonies.

The Hopi is a good dry farmer on a small scale, and farming is a laborious business in the shifting sands of Hopiland. Their corn is their literal bread of life and they usually keep one year's crop stored. These people have known utter famine and even starvation in the long ago, and their traditions have made them wise. The man tends the fields and flocks, makes mocassins, does the weaving of the community (mostly ceremonial garments) and usually brings in the wood for fuel, since it is far to seek in this land of scant vegetation, in fact literally miles away and getting farther every year, so that the man with team and wagon is fortunate indeed and the rest must pack their wood on burros. Both men and women gather backloads of faggots wherever such can be found in walking distance, and said distance is no mean measure, for these hardy little people have always been great walkers and great runners.

Hough says:[11] "Seemingly the men work harder making paraphernalia and costumes for the ceremonies than at anything else, but it should be remembered that in ancient days everything depended, in Hopi belief, on propitiating the deities. Still if we would pick the threads of religion from the warp and woof of Hopi life there apparently would not be much left. It must be recorded in the interests of truth, that Hopi men will work at days labor and give satisfaction except when a ceremony is about to take place at the pueblo, and duty to their religion interferes with steady employment much as fiestas do in the easy-going countries to the southward. Really the Hopi deserve great credit for their industry, frugality, and provident habits, and one must commend them because they do not shun work and because in fairness both men and women share in the labor for the common good."

IV. POTTERY AND BASKET MAKING TRADITIONAL; ITS SYMBOLISM

The art of pottery-making is a traditional one; mothers teach their daughters, even as their mothers taught them. There are no recipes for exact proportions and mixtures, no thermometer for controlling temperatures, no stencil or pattern set down upon paper for laying out the designs. The perfection of the finished work depends upon the potter's sense of rightness and the skill developed by practicing the methods of her ancestors with such variation as her own originality and ingenuity may suggest.

All the women of a pueblo community know how to make cooking vessels, at least, and in spare time they gather and prepare their raw materials, just as the Navajo woman has usually a blanket underway or the Apache a basket