[132] Op. cit., p. 314. I believe many facts might be marshaled to prove that ancestor worship is a most vital part of the Tusayan religious system. [133] See “The Graff collection of Greek portraits,” New England Magazine, January, 1894. Mr J. G. Frazier (Jour. Anth. Inst. of Great Britain and Ireland, vol. XV, p. 73) from comparative studies of burial customs suggests that the habit of masking the dead is “to keep the way to the grave a secret from the dead man.” This explanation seems to me much more labored than that given above. [134] Hahaíwüqti. I have elsewhere shown reasons to suspect that several personages may be the same “Earth goddess.” Kókyanwüqti, the Spider woman, is also an “Earth goddess.” As everything, even man himself, came from the womb of the earth, symbolized by the spider, it is not surprising that an Indian should call the spider the creator. It is a very different thing, however, to interpret such information by our philosophic ideas. That the primitive should consider the earth as the mother of everything, its creator in one sense, is natural; that the Pueblo Indian should symbolize that mother by the Spider woman is probable, for other races have done likewise; but that he associates with mother earth the spiritual idea which we have of the Creator is absurd. His cosmogony bears no evidence that he rose, in pre-Columbian times, to the belief in a Great Spirit who created the universe. Transcriber’s Notes: - Text enclosed by underscores is in italics (_italics_). - Blank pages have been removed. - Obvious typographical errors have been silently corrected.