The environment of the pueblos of Tusayan and of Cibola is so similar and the rain-cloud worship so imperative in both that, a priori, we should expect the rain-cloud symbol to be as frequent in Zuñi as in Walpi. I am much surprised therefore in studying the description of Zuñi ceremonials to find nothing said of the characteristic Hopi symbols of the rain clouds, the semicircles and the parallel lines of falling rain (plate CVIII). If the rain clouds at Zuñi are limited to the terraced[126] figures found on the prayer-meal bowls and the same made in sacred meal we certainly have a significant difference between the symbolism of these two peoples. In Tusayan there is not one of the great religious festivals where the semicircular clouds and falling rain do not appear as symbols. Thus far students of the Zuñi ceremonials have not figured one instance in which they are used.[127] The short account of the effigy of the Plumed Snake (Kólowisi) with attendant ceremonials at Zuñi, by Mrs Stevenson, shows the existence of archaic rites with the Plumed Serpent which have been observed in a different form (Pálülükoñti) at Tusayan. The time of the year when the Zuñi effigy is brought to the kivas on a rude altar is not given; nor is the special name of the ceremony. The conch shell is similarly used to imitate the voice of the Plumed Serpent at Zuñi, as at Walpi, in the Soyáluña and the Pálülükoñti. In neither of these ceremonials, however, have the effigies been observed to be carried ceremonially about the pueblos of the Tusayan mesas. The symbolism of Pálülükoñti and Kólowisi seems to differ, judging from published accounts and symbolism on Zuñi and Hopi pottery. I find no intimation of the horn on the head of Zuñi pictures of the Plumed Snake, and the arrowhead decoration fails on the body. The two crescents which are common on the body of the Zuñi figures have not been observed in Hopi pictographs or effigies. It would seem both from legendary and other reasons that there has not been the warmest friendship between the inhabitants of Tusayan and Cibola. This is not to be wondered at, for only on rare occasions has there been good feeling between two pueblos even of the same speech. The massacre of Awatobi at the hands of the other Hopi has been told elsewhere, and even at the present day Oraibi is not on the best of terms with the other Hopi towns. The legends of the Hopi are full of quarrels of one pueblo with another, and bitter hatred sometimes developing into bloody wars in which their own kindred were attacked and pueblos destroyed.