The Kwakwantu society of the _Patki_ clans among the Hopi are intimately connected with this Great Plumed or Horned Snake cult. In some parts of the New-fire ceremony, in which this society takes a prominent part, each member of the society carries in his hand a small wooden image of a horned snake. These images are called _moñkohus_, some of the typical forms of which are figured in an article on the _Naacnaiya_.[43] The head of the snake and its horn are well represented in several of these wooden effigies. CONCLUSIONS The special interest attached to the Winter Solstice altars at Hano is in the fact that they are made by Tewa priests whose ancestors came to Tusayan about the beginning of the eighteenth century. The makers claim that their forefathers brought a knowledge of them from Tcewadi, in the upper valley of the Rio Grande in New Mexico, and that their relatives in the Tewa pueblos in the east still use like altars in their celebration at the _Tûñtai_. Nothing, so far as known, has yet been published on the _Tûñtai_ altars of the eastern Tanoan people, but ethnographers may yet find in the kivas of those villages material which will render the above descriptions of comparative interest. The resemblance of the _Tûñtai_ altars to that of the _Patki_ and related families in the Walpi _Moñkiva_ at the Winter Solstice, is a very distant one. Both have snake effigies, but there is practically little else in common between them, or with the altar erected at the same time by the _Pakab_ people in the _Tcivatokiva_. The _Tûñtai_ altars are characteristically Tewan, and, while homologous with each other, are different from any yet known from the Hopi pueblos. The purport of the _Tûñtai_ rites at Hano seems to be similar to that of the Hopi _Soyaluña_, namely, to draw back the sun in its southern declination, and to fertilize the corn and other seeds and increase all worldly possessions. As at Walpi, strings with attached feathers are made and given to men and women with wishes that the gods may bring them blessings. These strings are also attached to beams of houses, placed in springs of water, tied to the tails of horses, burros, sheep, dogs, chickens, and indeed every possession which the Indian has and wishes to increase. The presence of the idol of the snake means snake worship. The survival of the Tanoan _Tûñtai_ altars at Hano is typical of the way in which the Tusayan ritual has grown to its present complicated form. They are instances of an intrusive element which has not yet been amalgamated, as the knowledge of them is still limited to unassimilated people and clans.