Of water and a sack full of sacred
meal, with certain ceremonial prayer sticks, which, placed and used in his
cornfield, ensure to him an extra fine crop at the next harvest.
In the meantime, a number of young men and boys have followed the rest of
the racers, bearing in their hands cornstalks, melon vines and fruit. As
soon as they reach the level mesa top, the women and girls dart upon them,
and a most good-natured but exciting scuffle takes place. For five to ten
minutes this scramble lasts, and when every corn or vine carrier is rid of
his gifts, the play is at an end, and all retire to await the great event
of the whole ceremony, - the open-air dance, when the deadly reptiles are
carried in the mouths of the priests.
Preparation for Snake Dance. At noon a secret ceremony takes place in the
dark recesses of the kiva, viz.: the washing of the elder brothers (as the
snakes are called), which I have fully described in "The Indians of the
Painted Desert Region." When the afternoon shadows lengthen, every
available place in the dance plaza is speedily occupied by the villagers
and visitors, who wait the march of the antelope priests. The photographers
present must keep within a certain line.
Arrival of Snake Priests. After circling in front of the kisi (a cottonwood
bower in which the snakes are kept) the antelope priests line up with their
faces fronting from the kisi. There they sing and dance awhile, waiting for
the snake priests. These come from their kiva to the south of the dance
plaza, and, as they arrive, all sounds are hushed and all attention
concentrated upon them. They circle before the kisi, and then line up
facing the antelope priests.
Appearance of Priests. Some people say they are hideous; others have said,
with me, that the sight is sublime. If one looks merely at the half-nude
bodies, made repulsive by a coating of reddish black paint, with dabs of
whitewash in several places, at their faces painted with the reddish black
stuff, at the strings of white beads around their necks, and the snake
whips in their hands, then indeed it is easy to say that they are hideous.
But if one looks at their faces, he will see intense earnestness, deep
solemnity, profound dignity, and unflinching belief in the necessity for
and power of the prayer about to be offered. Then, too, with what simple,
trustful bravery they handle the snakes, when that part of the ceremony
comes! They know the danger; no one more so. Indeed, if a priest is afraid,
he is not allowed to participate. Not only would his fear prevent his own
proper worship, but it would interfere with that of his comrades.
Variety of Snakes. There were few snakes at Oraibi, the year I last saw the
dance there, but those they had were active and vicious. There were several
rattlers, some red racers, and a few bull snakes. The light was good, and
several first-class photographs were made which actually show the snakes in
the mouths of the priests. At the Snake Dance in the other villages, the
priest swings the snake out of his mouth, and allows it to fall. Here, I
noticed that every snake was gently placed upon the ground by the priest
who had been carrying it in his mouth. The antelope men never leave their
line, during the handling of the snakes. They continue to sing during the
whole performance.
Purification of Priests. While waiting for the priests to return, after
taking the snakes into the valley, I learned of several slight changes,
owing to changed circumstances. The rain had made numerous small pools at
the top of the mesa. The priests, in returning, divested themselves of all
their ceremonial paraphernalia, and washed the paint from their bodies,
before returning to the kiva and drinking the emetic. Generally, they have
gone to their homes at Oraibi or at Walpi, have had the women bring water
to the west side of the mesa, and there washed themselves.
CHAPTER XX. An Historic Trail Across The Grand Canyon Country
The Old Hopi Trail. One of the most noted aboriginal trails in the western
United States, is the old Hopi (generally called Moki) trail, leading from
the seven villages of the Hopi and their agricultural offshoot, Moenkopi,
to the Canyon of the Havasupais. This was the trail followed by Lieut.
Frank Hamilton Cushing - the noted ethnologist when he visited these Kuhne
kiwes while he was living at the interesting pueblo of Zuni, in New Mexico.
I have made the whole trip from Hopiland to the Havasupais and back twice,
and have ridden for many years over small portions of the trail. It is
intimately connected with the history of two of the people seen most at the
Canyon. According to one of the Havasupai legends, the Hopis and Havasupais
are descended from twin brothers. Hence they have always been friendly and
have traded continuously the products of their own manufacture. The Hopis
exchange their horses, sheep, and burros, laden with blankets, pottery and
silverware, for buckskin, Havasupai baskets (which they prize very highly),
dried peaches, etc.
Originally this was a foot trail; then horses, burros and mules were used;
and now, in some portions of its distance, notably from Moenkopi to Oraibi,
it is used for wagons.
A Six Day Journey. Let us leave the home of the Havasupais and go on a
visit to the Hopis. Our trip into Havasu Canyon is described in another
chapter. I discussed the matter with several of the leading Havasupais, and
they told me that the trip will be arduous and long. How long? Five, six
days!
