[Footnote 100: The succession of priests is through the clan of the mother, so that commonly, as in the case of Katci, the nephew takes the place of the uncle at his death. Some instances, however, have come to my knowledge where, the clan having become extinct, a son has been elevated to the position made vacant by the death of a priest. The Kokop people at Walpi are vigorous, numbering 21 members if we include the Coyote and Wolf clans, the last mentioned of which may be descendants of the former inhabitants of Küküchomo, the twin ruins on the mesa above Sikyatki.] [Footnote 101: In this census I have used also the apparently conservative statement of Vetancurt that there were 800 people in Awatobi at the end of the seventeenth century.] [Footnote 102: _Kanel_ = Spanish _carnero_, sheep; _ba_ = water, spring.] [Footnote 103: Wipo spring, a few miles northward from the eastern end of the mesa, would be an excellent site for a Government school. It is sufficiently convenient to the pueblos, has an abundant supply of potable water at all seasons, and cultivable fields in the neighborhood.] [Footnote 104: The boy who brought our drinking water from Kanelba could not be prevailed upon to visit it on the day of the snake hunt to the east in 1895, on the ground that no one not a member of the society should be seen there or take water from it at that time. This is probably a phase of the taboo of all work in the world-quarter in which the snake hunts occur, when the Snake priests are engaged in capturing these reptilian "elder brothers."] [Footnote 105: Tcino lives at Sichomovi, and in the Snake dance at Walpi formerly took the part of the old man who calls out the words, "_Awahaia_," etc. at the kisi, before the reptiles are carried about the plaza. These words are Keresan, and Tcino performed this part on account of his kinship. He owns the grove of peach trees because they are on land of his ancestors, a fact confirmatory of the belief that the people of Sikyatki came from the Rio Grande.] [Footnote 106: Nasyuñweve, who died a few years ago, formerly made the prayer-stick to Masauwûh, the Fire or Death god. This he did as one of the senior members of the Kokop or Firewood people, otherwise known as the Fire people, because they made fire with the fire-drill. On his death his place in the kiva was taken by Katci. Nasyuñweve was Intiwa's chief assistant in the Walpi _katcinas_, and wore the mask of Eototo in the ceremonials of the _Niman_. All this is significant, and coincides with the theory that _katcinas_ are incorporated in the Tusayan ritual, that Eototo is their form of Masauwûh, and that he is a god of fire, growth, and death, like his dreaded equivalent.] [Footnote 107: The Hano people call the Hopi _Koco_ or _Koso_; the Santa Clara (also Tewa) people call them _Khoso_, according to Hodge.]