The present relations of Hano to Walpi are in some respects not unlike those which have existed in the past between incoming clans and Walpi as each new colony entered the Tusayan territory. Thus, after the _Patki_ people settled at the pueblo called Pakatcomo,[4] within sight of Old Walpi, they lived there for some time, observing their own rites and possibly speaking a different language much as the people of Hano do today. In the course of time, however, the population of the _Patki_ pueblo was united with the preëpre Walpi families, Pakatcomo was abandoned, and its speech and ritual merged into those of Walpi. Could we have studied the _Patki_ people when they lived at their former homes, Pakatcomo or Homolobi, we would be able to arrive at more exact ideas of their peculiar rites and altars than is now possible. Hano has never been absorbed by Walpi as the _Patki_ pueblos were, and the altars herein described still preserve their true Tanoan characteristics. These altars are interesting because made in a Tanoan pueblo by Tewa clans which are intrusive in the Hopi country, and are especially instructive because it is held by their priests that like altars are or were made in midwinter rites by their kindred now dwelling along the Rio Grande in New Mexico. The midwinter rite in which the altars are employed is called _Tûñtai_ by the Tewa, who likewise designate it by the Hopi name _Soyaluña_. This latter term may be regarded as a general one applied to the assemblages of different families in all the kivas of the East Mesa at that time. The name of the Tewa rite is a special one, and possibly the other families who assemble at this time once had or still retain their own names for their celebrations. The _Tûñtai_ altars were brought by the ancestors of the present people of Hano from their old eastern home, and the rites about them are distinctly Tewan, although celebrated at the same time as the Winter Solstice ceremonies of the Hopi families. CLAN COMPOSITION OF HANO