Most of the clans must have been intermingled in so small a population. We have Youkeoma’s statement that there is a Ghost clan, subdivided into a Ghost-and-Bird clan. A more intelligent member of the tribe once endeavored to recall for me the numerous fraternities of his people. He said: “The Sun, Salt, Crow, and Ant clans are dead. There are no more of those people. The Parrot clan now has but one member, a woman. The Bear clan is the largest, and next come the Sand and Snake clans. There are the Spider and Evergreen clans. Some of them go in groups, so we have the Bear, Spider, and Evergreen clans associated, as is the Rabbit clan with the Tobacco clan. We have the Eagle, the Horn, the Fire, and the Flute clan; the Antelope, the Lizard, and the Corn clan.” And when that group of progressive head-men petitioned Washington in 1886 for a school, they signed themselves as leaders of the Mountain-sheep clan, the Coyote and Badger clans, the Rain, the Reed, and the Katchina clans. But one of these men is living to-day—Honani, of Chimopovi, always one of the friendlies. The most interesting and impressive of them, Shupula, father of the chief Snake priest, died July 4, 1916, a benign old man whose features are preserved in a splendid piece of modeling by Mr. Emri Kopte, the sculptor who has lived for many years among the Hopi Indians. Next to these phases of his religion are the red pages of his life-calendar. The Hopi is born to a heritage of toil in an unfriendly environment, and perhaps to misunderstanding and small sympathy; but the poetry of his life begins at once. The paternal grandmother acts as his nurse. After bathing the child she anoints it with wood ashes, that he may have a smooth body. The mother is supposed not to let the sun shine on her for the period of twenty days, at the end of which time the child is named. Only the women of the husband’s family are present at this ceremony. They bring a blanket of Hopi weave, and a bowl of sacred water to place before the mother. They wash her hair with this water. Each of these godmothers brings an ear of corn as an offering. They dip the corn in the water and stroke the head of the infant four times, making at the same time a wish for its health and happiness. Each of them suggests a name. The child will belong to the mother’s clan, but will be named for something denoting the father’s clan. If the father happens to be a member of the Sand clan, his children will be named for things common to the desert sand.