[44] The dance with the sun-shield remotely resembles certain so-called “sun dances,” which have been described among the nomads, in which physical exhaustion and suffering are common features. This dance, it must be borne in mind, took place when the sun was at the winter solstice, and the dramatization of attack and defense may have some meaning in connection with this fact. [45] On the authority of Cyrus Thomas, “Are the Maya hieroglyphs phonetic?” American Anthropologist, Washington, July, 1893, p. 266. His reasoning that the scribe of the codex intended to represent this astronomical event is plausible but not conclusive. [46] There are members of the American race living where the sun disappears at the winter solstice or succumbs to evil powers. Have the Pueblos inherited this rite from people who once lived far to the north? [47] The fact that the Snake dance follows the Nimán may be explained as follows: The sun begins to be affected by the Plumed Snake at the Farewell dance, and the growing influence of this divinity is recognized, hence his children (reptiles) are gathered from the fields and intrusted with the prayers of men to cease his malign influence. [48] At the Nimán in the preceding July. [49] With Tatcü′kti (Mud-heads). [50] Journal of American Ethnology and Archæology, vol. IV. [51] Numbers 1, 2, 7, 9 and 10 of this list have been described as abbreviated Katcinas. The symbolism of 3 and 8 is shown in my figures of dolls; of the remainder my information is as yet very limited. [52] Comparable with the Nahuatl Ochpanitzli. The points of similarity between the two are the predominance of the Earth goddess and the ceremonial renovation of the sacred gathering places. [53] American Anthropologist, Washington, January, 1894. [54] The accompanying observations on the Powámû were made by the late A. M. Stephen in his work for the Hemenway Expedition. [55] These men were from the Álkiva. They wore the knob-head helmets and their bodies were stained red. Each carried a rattle in the right and an eagle feather in the left hand, and had a pouch of skin or other material slung over the right shoulder. This held corn, beans, and other seeds, which they gave to the women and elders. [56] With the coiled stone, which resembles the cast of some large fossil shell. I venture to suggest that the reason we find petrified wood in some shrines can be explained in the following manner: In times long past trees were believed by the Hopi to have souls and these breath bodies were powerful agents in obtaining blessings or answering prayers. The fossilized logs now put in shrines date back to the times of which I speak, consequently they are efficacious in the prayers of the present people. This is but the expression of an animistic belief in the souls of trees. [57] She has the Bear típoni and other fetiches.