[21] Tcoshoniwa is generally called by a nickname, Tcino, "Bald-head," or "Curly-hair," a sobriquet to which he strongly objects. He is one of the oldest men of Sitcomovi, belongs to the _Patki_ clan, and was formerly the _kimoñwi_ or governor of Sitcomovi. Hani, of the _Piba_ (Tobacco) clan, is political chief of Walpi; and Anote, also of the _Piba_ clan, is chief of Hano. All the pueblos have _kimoñwis_ or governors, and the office dates from early times; but these pueblo chiefs have no authority over pueblos other than their own. [22] The orientation of the Hano kivas is not far from that of the other East Mesa kivas, or about north 44º west. [23] The chief kiva had a small stove, an innovation which was greatly appreciated by the writer. [24] So named by the Hopi; the Tewa call him Tem[)e], At Hano almost everyone has a Hopi and a Tewa name. [25] Son of Kutcve and Kotcampa of the _Kolon-towa_, or Corn clan; commonly called "Esquash" by Americans. [26] The corn-husk packet of meal seems to be wanting in Zuñian, Keresan, and Tanoan prayer-sticks, but it is almost universally present in those of the Hopi. The Tanoan prayer-stick is called _o'dope_. [27] A cephalic horn is an essential organ of the Great Snake, and is always represented in pictography and on graven or other images of this being. Note the similarity of his Tewa name to the Spanish word _abajo_, "below." [28] This is the first time songs have been noted while an altar was being put in place. [29] This was a four-stranded string of cotton, as long as the outstretched arm, measured from over the heart to the tip of the longest finger. It is supposed to be a roadway of blessings, and the trail of meal is the pathway along which, in their belief, the benign influences of the altar pass from it to the kiva entrance and to the pueblo. [30] Pocine is a youth not far from seventeen years of age. His marriage ceremony was studied by the writer a week before the _Tûñtai_. [31] The triangle among the Hopi is almost as common a symbol of the rain-cloud as the semicircle. It is a very old symbol, and is frequently found with the same meaning in cliff-houses and in ancient pictography. [32] It was found in studying the four lightning symbols on this Tewa altar that sex is associated with cardinal points as in the Walpi Antelope altar. The lightning of the north is male, that of the west female, the south male, and the east female. The same holds with many objects in Hopi altars; thus the stone objects, _tcamahia_, of the Antelope altar follow this rule. In the same way plants and herbs have sex (not in the Linnean meaning), and are likewise associated with the cardinal points. [33] This sprinkling of corn seeds upon the meal picture of a Hopi altar is mentioned in an account of the Oraibi Flute ceremony. The evident purpose of this act is to vitalize the seeds by the accompanying rites about the altar. [34] Called _omowûh-saka_, "rain-cloud ladders."