• Q>^ cc^SjL
Field Columbian Museum
Publication ioo
Anthropological Series Vol. VI, No. 3
HOPI PROPER NAMES
BY
H. R. Voth
THE STANLEY McCORMICK HOPI EXPEDITION
George A. Dorsey
Curator, Department of Anthropology
FEai7J938
Chicago, U. S. A.
March, 1905
Field Columbian Museum
Publication 100
Anthropological Series Vol VI, No. 3
HOPI PROPER NAMES
H. R. Voth
THE STANLEY McCORMICK HOPI EXPEDITION
George A. Dorsey
Curator, Department of Anthropology
Chicago, U. S. A.
March, 1905
tmummoFm
FEB 17 1938
V.65
i
3
HOPI PROPER NAMES
BY
H. R. Voth
the vmm OF the
FEB 17 1938
fiF ILLINOIS
CONTENTS.
Alphabet
Introduction
Prefixes and Suffixes
Hoya
Tiwa -------
Niwa ------
Ka ------ -
Noma - - -
Va ------ -
Ci ------ -
Si - - - - - • - ■ -
Ima; ma ------
N6ma, or Ndm ------
Naci .--.--
I. Name Giver belonging to the Aoat (Bow) Clan
II. Name Giver belonging to the Atoko (Crane) Clan
III. Name Giver belonging to the Batanga (Squash) Clan . -
IV. Name Giver belonging to the Bakab (Reed) Clan
V. Name Giver belonging to the Choro (Blue-bird) Clan
VI. Name Giver belonging to the Hohu (Juniper) Clan
VII. Name Giver belonging to the Honani (Badger) Clan -
VIII. Name Giver belonging to the Honawuu (Bear) Clan
IX. Name Giver belonging to the Ishawuu (Coyote) Clan
X. Name Giver belonging to the Karo (Parrot or Macaw) Clan
XI. Name Giver belonging to the Katcina Clan -
XII. Name Giver belonging to the Kele (Sparrow Hawk) Clan
XIII. Name Giver belonging to the Kohfcang (Spider) Clan
XIV. Name Giver belonging to the Kokob (Burrowing Owl) Clan
XV. Name Giver belonging to the Kutkutsi (Lizard) Clan
XVI. Name Giver belonging to the Kwahu (Eagle) Clan
XVII. Name Giver belonging to the Kwani (Agave) Clan -
XVIII. Name Giver belonging to the Masauwuu (Skeleton) Clan
XIX. Name Giver belonging to the Omawuu (Cloud) Clan
XX. Name Giver belonging to the Pihlcash (Young Corn-Ear) Clan
XXI. Name Giver belonging to the Piva (Tobacco) Clan -
XXII. Name Giver belonging to the Posiwuu (Magpie) Clan
XXIII. Name Giver belonging to the Pdvoli (Butterfly) Clan
XXIV. Name Giver belonging to the Shiwahpi (Sage, chrysothamnus
Howardii [Torry] Gray) Clan - - - -
XXV. Name Giver belonging to the Sikahtayo (Fox) Clan -
XXVI. Name Giver belonging to the Tave (a Herb, sorcobatus vernic-
ulatus Torry) Clan -----
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66 Contents
XXVII. Name Giver belonging to the Tawa (Sun) Clan
XXVIII. Name Giver belonging to the Tavo (Cottontail Rabbit) Clan
XXIX. Name Giver belonging to the Tflwa (Sand) Clan
XXX. Name Giver belonging to the Tcua (Rattlesnake) Clan -
XXXI. Irregular ------
ALPHABET
a, i, o, u, have the continental sounds.
a, as in care.
c, has a sound between s and sh.
e, as in let.
R, very soft k, about like ky.
6, like in German Ol. ,
q, very deep gutteral k.
»■■''■' 6, as in curl.
ii, as in German fiir.
ng, as in long.
\ fi, as in canyon.
PAGE
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no
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INTRODUCTION.
In order to properly understand the translation and significance
of H6pi names, it will be necessary to make and bear in mind some
general explanations. When the child is twenty days old it receives
its first names from the grandmother, or, in case she be not living,
from some aunt or other close relative on its mother's side, and
from other women.* All of these must belong to the clan of the
mother and child. Of the different names that the child receives
on this occasion, only one is usually retained, or "sticks," as the
Hopi express it. This name is called the "child-name," and is
retained until the child is initiated into some order or society, when
it receives a new name from the godfather or godmother who initiates
it, or rather presents it for initiation. On some occasions a new
name is also given at these initiations by the leaders of the ceremony
of which the initiation forms a part. Such initiations, however, are
by no means confined to the age of childhood, but may take place at
any time. I have seen men and women of mature, even of old age,
initiated. These, however, were invariably, I believe, already mem-
bers of other societies. At every initiation they receive a new name.
The one of these various initiation names that usually "sticks" is
the one received at the so-called Wuwuchim initiation. Every male
H6pi is supposed to belong to one of four societies, the Wuwuchim, f
Kwan (Agave), Al (Horn), Tdo (Singer) Society. Into one of these
the H6pi youth is initiated at the age of from fifteen to eighteen
years, and the name he receives on that occasion he keeps, as a rule,
through life. By this initiation he is supposed to have passed from
childhood to manhood. He has laid aside the "child-name" and
assumed the name of manhood.
The H6pi girl and maiden keeps her "child-name" until she par-
* See "The Oraibi Natal Customs and Ceremonies," by H. R. Voth,
Vol. VI.. No. 2, Anth. Ser. F. C. M. Publications.
t The exact meaning of this name has not thus far been ascertained, as
the ending "chim" seems to be archaic. It seems to designate the age of
manhood in contradistinction to youth and childhood. When the youth
joins the WdwQchim society he has become of age, as it were. The word may
be an obsolete form of wowOyom, the aged, old men, forefathers, ancients.
67
68 Introduction.
ticipates in a ceremony for the first time, when she assumes the name
given her at the initiation into the society that celebrates that cere-
mony.
All H6pi proper names have some reference to the clan totem
of the Name Giver, never, unless coincidentally, to the clan totem
of the Bearer of the name. This reference to the clan totem, how-
ever, is not always clear and apparent, and hence sometimes the
meaning of the name is not easy to determine. It must be borne
in mind that the "child-name" and the later name, at least in the
women's societies, is always given by women, frequently by very
old women, of whom it could hardly be expected that they would
put together the different elements of a name according to "gram-
matical rules" and "scientific principles." The same is true of any
Name Giver. The Hopi are very simple-minded people. In making
up a name, or in composing a song, they have in mind certain ideas,
which they express in the simplest manner, without much regard for
any laws that might govern the proper connection of such ideas or
their relation to one another. In my endeavors to get at the mean-
ing of a song or a proper name I have often been told, even by the
most intelligent interpreters of Hopi "oral literature," that they are
unable to give an exact interpretation, because they do not know
just what the author had in mind. A few names may illustrate
this point: Chorzhhepnoma, from Choro (blue-bird), heplawu (hunt),
and noma (wrapped or covered up), may mean: Hunt or seek a
Blue-bird and cover it up; or, Hunted Blue-bird covered up; or,
even, if "n6ma" is merely a feminine ending, Hunt Blue-bird.
Whether I, you, he, or she is meant cannot be determined either, as
the verbs in the Hopi language are the same in the first, second, and
third person and in the masculine, feminine, and neuter gender.
Another difficulty in interpreting Hopi names lies in the fact
that the same name may mean different things. For instance, if
asked for the meaning of the name Cakwyamtiwa, one acquainted
with the H6pi language could say without making further inquiry :
"Blue or Green" (having Come Out; but "blue" what and "come
out" where, one could not tell until he knew the clan relationship
of the Name Giver; and even then, as has already been intimated,
it might in some cases be difficult to give a correct interpretation,
not knowing what the party giving the name had in mind. But not
considering this last named difficulty, were the Name Giver of the
above-mentioned name of the Tobacco clan, it would in all prob-
ability refer to the matured blossom of the tobacco plant; were he
Introduction. 69
a member of the Lizard, Snake, or Soil clan, who also control a cere-
monial plant, called tukamsi (Delphinum scaposum), it would refer
to the blossoms of that plant, or it might even refer to the emerging
from the soil of the green plants in general. Qotcvantiwa (Figured
White), if given by a member of some animal clan, might refer to
white figures or marks on some animal; if given by a member of
some bird clan or vegetable clan, the reference would very likely be
to white markings on that bird or herb, as the case might be. Loma-
hongioma (Stand Up, or Rise Well or Gracefully), if given by a mem-
ber of the Reed clan, would refer to the straight, erect-growing reed
plant; if given by a member of the Butterfly clan, to the raised wings
of the butterfly that is standing, etc. So, while the meaning of the
names described in the following pages is as given — because the
clan relationship of the Name Givers was ascertained— the same
names might refer to entirely different things if given by persons
belonging to other clans than mentioned in this paper. It might
be of interest to mention in this connection that comparatively few
duplicate names exist in the same village.
PREFIXES AND SUFFIXES.
As so many names have the same endings, it has been thought
best to explain the principal ones first in a special list, and thus save
much repetition. These endings will be referred to in connection
with the names by the numbers under which they are given.
i. "H6ya," diminutive ending (the same as the German "chen"
or "lein"), as in A^mihoya, Little Buried One.
2. "Tiwa." This peculiar verbal ending, which is attached to
so many proper names, I have not yet been able to classify to my
full satisfaction in the long list of H6pi verb-forms. It seems to be
a form in the passive and medium voice, and, as far as I have ob-
served, is used mostly in the plural number only. It denotes a com-
pleted state or condition, as: "Yep bastiwa," from baslawu, hoe,
or make field, the meaning expressed being, here (yep) hoeing, or
field making has been done. "Bantiwa," from "bana," write, draw,
figure, means has been written or figured, or writing, figuring, draw-
ing, has been done. But, although the word has a plural form
("tiwya"), the singular form is almost invariably used, whether one
or many objects are referred to.
3. "Niwa." My informants on this ending differ. According to
some, it has the same significance as the former ending, tiwa, the t
and n being used in different words for euphony's sake. According
to others it would be an ending in the active voice, so that, for in-
stance, the word "hongniwa" would not mean being raised, or
erected, but raised or erected, in which case it would be a rare form
in the perfect tense, used almost exclusively in proper names only.
When asking the H6pi which of the two a certain name, which I
submitted, did mean, I was usually told that it might mean both,
and as they had no means of knowing just what the Name Giver had
in mind, they could not tell. But for various reasons I infer that it is
identical with "tiwa," and will be so treated in this paper.
4. " Ka." A peculiar participle ending denoting "the one that."
Used as an ending in many female names.
5. "Noma." Perfect of "Nonoma," cover up, wrap up, fold
over, envelope, etc.
71
72 Field Columbian Museum — Anthropology, Vol. VI.
6. "Va." A suffix denoting an action just completed, as
"yeshva," just seated, or alighted; "hdngva," just raised or stood
up, etc.
7. "Ci." Abbreviation of cihu, blossom.
8. "Si." Suffix without any special meaning; often added to
female proper names.
9. "Ima," or "ma." A verbal suffix, denoting motion (usually
straight ahead), progress, development, as from place to place, time
to time, etc. In such names as Cakwaima, SiKavaima, it may mean,
Blue (Green), Figured or Decorated, Goes or Walks; or it may refer
to something that is gradually becoming green, blue, or yellow.
The suffix is -added to the root of the verb, the usual ending of the
verb being dropped.
10. "Ntima," usually spoken "nom," a suffix often added to
female proper names.
11. "Naci." While the previous ten forms are always used at
the end of the name, this peculiar word is always, used at the begin-
ning. Its significance is very varied. Literally translated, it is
"Self Blossom," or "Self Flower," the adjective form being naciita,
self blossomed, self flowered, used in the sense of decorated with
flowers or blossoms. But, while that is the original meaning, the
objects of decoration referred to by this word are by no means con-
fined to blossoms or flowers, but may include almost anything used
as an object of special ornament or decoration on special occasions.
It may even include ceremonial costumes, as, for instance, the white
kel-napna, novice-costume of the Wuwuchim Fraternity; corn -ears,
feathers, and other special objects worn or carried by priests or Kat-
cinas in ceremonies, etc. The skin of a lizard or snake is called
naci-chihpu, equal to naci-chaff , hull or bark.
The letters m and f , in parenthesis, after the name indicate whether
the name is that of a male or of a female.
While the translation and explanation of the names as given is
as nearly correct as the knowledge of the H6pi language at its present
stage permits, the author believes and hopes that further linguistic
studies, especially of the very complicated system of the verb, may
shed new light on the construction and meaning of certain names.
Further information on this subject is also looked for from further
and deeper studies of the Hopi clan question. I have some notes
on the clan relationship, but have delayed publishing them because,
the longer I study that subject, the more I see how extremely com-
plicated it is.
March, 1905. Hopi Proper Names — Voth. 73
The notes by Mindeleff, Hodge, Fewkes, and others on this ques-
tion are very valuable as advance information, but a better acquaint-
ance with the language, traditions, and myths of the H6pi than we
have heretofore possessed will be necessary before we can speak
with any degree of authority as to the origin, history, classification,
and meaning of the clans and their names. We shall then probably
also be able to explain certain H6pi proper names more accurately.
Until then it is hoped this first attempt at explaining a number,
probably the majority, of H6pi names, may be of some assistance
and give clews for further studies in this direction.
The foregoing notes apply not only to names given to people,
but also to names given to kivas, pipes, etc., although the names of
kivas do not always seem to refer to some clan. In many cases,
however, they do. In Oraibi, for instance, there is one kiva that is
said to have been built originally by the Bow clan, and is called
Hochichva, referring to a zigzag line on the inside of certain bows.
Later, that kiva was repaired by the Hon^ni clan, who named it
Honani (Badger) kiva. Another kiva is called Agave kiva, because
it is said to have been built by the clan of that name. When attend-
ing the Flute ceremony in Oraibi in January, 1903, I accidentally
witnessed the name giving of a pipe by the chief priest of the Blue
Flute Society. He belongs to the Spider clan. After having
solemnly smoked over the pipe, he uttered a little prayer over it,
saying: "Shunwoti um machiwkang itamui mongwacnani! (Quick
or Sharp Hearer you being named, you will be concerned about us.)
He explained that, when it commenced to rain, certain spiders,
being hidden in the houses, would hear it at once, emerge from their
hiding-places, and run out to drink of the fresh rain-water. And
smoking, it should be remembered, is more a religious rite for rain
among the H6pi than anything else. Whether the names of the
H6pi villages had originally any reference to any clan relationship
is more than doubtful. In a few of them such could probably be
found, but they also might refer to places close by. For instance,
Shong6pavi is said to be named after a certain reed that grows near
a spring close by, but might have originated from some one of the
Reed clan. Sitchomovi might have had its origin either in the Soil
clan or in some vegetable clan, etc.
74 Field Columbian Museum — Anthropology, Vol. VI.
- I. Name Giver belonging to the Aoat (Bow) Clan.
Hdhu.. (m.) Arrow.
Hdtaima. (m.) Look for Arrow.
From hohu, arrow; tai, the root of look, look for, see, and No.
9. Reference is made to some one looking for an arrow.
II. Name Giver belonging to the Atoko (Crane) Clan.
A toko, (m.) Crane.
Cakwlehchioma. (m.) Blue (being formed) in line, or lined up; or,
Blue being formed across.
From c^kwawusa, blue or green, and lalehta, form or arrange
in a line (i. e., not one after another, but side by side), laying
across, etc.
Refers to several cranes flying in a line across the sky, as it
were. My informant suggested, however, that it might refer
to blue or green stripes or marks running across a Katcina
mask, as the Crane and Katcina clans belong to the same group,
and hence the Name Giver would really belong to one as well
as to the other. The Name Giver alone could tell just what
was referred to.
Macayaoma. (m.) Bring (a) Wing.
, From maca, wing, and yaoma, bring.
The Name Giver had in mind some one, having probably
found a wing of a crane and carrying it in his hand. Whether
any special occasion was referred to or the name had any special
significance, no one but the Name Giver, of course, could tell.
Lomaletstiwa. (m.) Well Lined Up.
From loma, well, good, beautiful, etc., lets, root of, form in
line, across, etc.
Refers to cranes flying in the sky and may mean that they
are flying nicely in a line or across a space.
III. Name Giver belonging to the Batanga (Squash) Clan.
Civanka. (f.) The One That Figures (a) Blossom.
From Cihu, blossom, "bana," figure, write, etc., and No. 4.
Lomahinma. (m.) Become Something Good.
From 161oma, good, well, etc., and hinma, an idiomatic ex-
pression hard to translate. It refers to progression of some
form. The best translation that can be given is, probably,
become, convey, or move something.
March, 1905. Hopi Proper Names — Voth. 75
Refers to a squash that is thought of as growing to be some-
thing, good or useful. Of course the Name Giver undoubtedly
also thought of the child, wishing that it also should grow to
be good and useful as its clan totem, the growing squash, which
is highly valued as an article of food.
Ciyaonoma. (f.) Brings Blossom.
From cihu, blossom, flower; yaoma, bring, and No. 10.
Squash blossoms are often brought to the village to be used
in contests and wrangles in connection with ceremonies.
Ciwiletstiwa. (m.) Runners Crossed.
From ciwi, twigs, runners (of plants) ; lets, root of line, in
a row, and also of cross and across.
Refers to the runners of squash plants running across one
another.
IV. Name Giver belonging to the Bakab (Reed) Clan.
Cakwhongioma. (m.) Blue or Green (being) Raised or Erected.
From cakwawusa, blue or green, and hong, root of words
signifying raise, stand up, erect, etc.
Refers to the straight green reed leaves as they are growing
upwards.
Cakwhongniwa. (m.) Blue or Green Raised.
The same as previous and No. 3.
The meaning is the same as the previous, only the ending,
niva, denotes the action as being completed.
H6ngci. (f.) Blossoms Stand.
From hong, see previous, and No. 7.
Refers to reed stalks standing in blossom. If the ending is
si (see No. 8), the meaning would be, "stand," referring to
standing reed.
H6cawa. (m.) Arrow Size, or As Long as an Arrow.
From hdhu, arrow, and the suffix cawa, which is never used
alone, but added to nouns or pronouns when they denote com-
parison in size, as uhcawa, your size, or as high as you; icawa,
my size, as high as I; yacawa, thus high; kdwdycawa, as high
as, or the size of a horse, etc.
Lomaliongioma, (m.) Stand Up Well or Beautifully.
From lolama and hong, root of raise or stand up something.
Refers undoubtedly to the stalks of growing reeds as they
become stronger and stand up more firmly.
76 Field Columbian Museum — Anthropology, Vol. VI.
Kihongniwa. (m.) Houses or Booths Erected.
From kihu, house, or any place of habitation; hong, root
word of erect, raise up, and No. 3.
It is not quite clear what is referred to, but one informant
suggested that the sticks of reed were referred to that form
part of the walls of certain booths or bowers which are erected
during the Flute and Snake ceremonies.
Kihoya. (m.) Small House or Booth.
From kfhu (see previous) and No. 1.
Probably refers to the booths mentioned in connection with
the previous name.
Mupko. (m.) No corresponding English name.
The meaning of the first part of the word is not known. Ko
is an abbreviation of k6ho, stick, wood, etc.
The name refers to a piece or stick of reed over which the
cotton twine is wound that is to be used for weaving the cere-
monial robe called 6wa.
Nacihongsi. (f.) Self Blossoms Stand.
From No. 11, hong, plural root of stand, be raised, erected,
etc., and No. 8.
Refers to growing reed, the meaning probably being that it
stands arrayed or adorned in its own beauty.
Nacihongva. (m.) Self Blossom (Just) Raised.
Same as previous, with the difference of si and va.
H6tiwa. (m.) Arrows (are being) Made.
From ho, root of words pertaining to arrows or arrow-making,
and No. 2.
Reference is made to the manufacturing of arrows in the
kivas during the Powamu and Niman Katcina ceremonies.
Arrows are still occasionally made of reed.
V. Name Giver belonging to the Ch6ro (Blue-bird) Clan.
Ch6rzhngova. (m.) Follow (the) Blue-bird.
From ch6ro, blue-bird, and ngova, follow.
Believed to refer to children who follow the blue-birds in
order to kill them on account of the feathers, which are used
in many ceremonies.
Ch6rzhwaima. (m.) Blue-bird Walk.
From dito, and waima, walk.
Meaning obscure; but what the Name Giver had in mind
- was in all probability such an idea as, will or shall walk like a
March, 1905. Hopi Proper Names — Voth. 77
blue-bird; as if we say, "pretty as a flower," or "straight as an
arrow."
Ch6rzhhepnoma. (f.) Blue-bird Hunt, Covered Up.
From ditto, h£plawn, hunt, and No. 5.
It is difficult to say what the Name Giver had in view, as
the verbal element in the name is abbreviated. But the idea to
be expressed is in all probability this: Hunts the blue-bird
and covers it up. It is probable, however, that No. 10 is meant
instead of No. 5, in which case noma would simply indicate
that the name is that of a female.
Chorzhoya. (m.) Little Blue-bird.
Choro. (m.) Blue-bird.
Chorovaho. (m.) Blue-bird Prayerstick.
From ch6ro, blue-bird, and bdho, a prayerstick.
Refers either to prayer-offering to which a blue-bird feather
is attached, or to one made for the blue-birds that they may
increase. These birds are valued and captured on account of
their feathers, which are used for different purposes, and in
H6pi ceremonies prayer-offerings to these birds are not infre-
quently made.
Ch6rzwaytiwa. (m.) Departed Blue-birds.
From ditto, wayioma, depart, escape, run away, and No. 2.
Reference is made to a brood of young blue-birds that have
left their nest and flown away.
Chorzhongnoma. (f.) Blue-birds Stand.
From ditto, hong (plural of "wtinu"), stand up, and No. 10.
Ch6rzhongniva. (m.) Blue-birds Erected or Raised Up.
From ditto, ditto, and No. 3.
Cakwaytiwa. (m.) Blue Flown Away.
From cakwawusa, blue, green; wayioma, fly away, run away,
escape, etc., and No. 2.
Refers to a blue-bird that has escaped or flown away. While
the form of the verbal element in the name is singular, this
particular form is generally also used when the noun is plural,
so that it may also refer to more than one blue-bird.
Masi. (m.) Gray.
Referring to a peculiar species of blue-bird.
Nakwayeshtiwa. Head-feather Seated.
From nakwa, wish, prayer, head-feather; y£she, sit, be seated,
and No. 2.
The name undoubtedly refers to the head-feathers made of
78 Field Columbian Museum — Anthropology, Vol. VI.
blue-bird feathers and worn by priests or dancers, that are
thought of as being seated on the ground or floor, such as, for
instance, the Snake and Antelope priests.
Nakwatiwa. (m.) Head-feathers Made.
From nakwa, in this case the root of words, referring to the
preparing of ceremonial head-feathers, and No. 2.
The name refers undoubtedly to a number of ceremonial
head-feathers prepared and ready for use.
Nakwahoyioma. (m.) Head-feather Flies Away.
From nakwa, here meaning head-feather, and h6yioame, fly,
drift away.
The Name Giver had probably in mind some head-feather
which, as is frequently the case, had been deposited in some
shrine or other sacred place, and is lifted up and carried off by
the wind.
Nacikwaptiwa. (m.) Self Blossom Put On.
From No. n, kwap, root word of such verbs as put on, mount,
place onto, etc., and No. 2.
The Name Giver seems to have had in mind a number of
persons or objects that had been decorated with blue-bird
feathers.
Cakwaytiwa. (m.) Blue Escaped.
From cakw, root of words pertaining to blue, green, etc.
(the w being dropped on account of the following w) ; waya,
escape, get out of the way, etc., and No. 2.
Refers to blue-birds which are thought of as having escaped.
VI. Name Giver belonging to the Hohu (Juniper) Clan.
H61etstiwa. (m.) Juniper Across.
From hdhu, juniper, lalehta, lay or place across or in a row,
and No. 2.
The meaning may be juniper (trees) lying across each other,
or juniper-trees in a row.
Ndashashtiwa. Provided (Something).
From naashash, root word of get ready, prepare, provide, and
No. 2.
Very likely reference is made to piles of cedar or juniper
wood, which is extensively used by the Hopi as firewood, and
which had been provided for that purpose. Undoubtedly the
Name Giver thought of the little boy to whom she gave the
March, 1905. Hopi Proper Names — Voth. 79
name as grown up and providing firewood, which is one of
the duties of the Hopi men.
Lahpoo. (m.) (Dry) Cedar Bark.
The Cedar or Juniper clan controls the apparatus with which
in the Wuwuchim and New Year's ceremony the new fire is pro-
duced, dry cedar bark (lahpoo) being one of the objects used
in this ceremony.
Tuvakwapnoma. (f.) Nut Loaded.
From tuva, nut; kwap, root of words signifying mount, load,
or put on, etc., and No. 10.
Reference is made to pinon-trees loaded with nuts, which are
much relished by the H6pi.
The Pinon clan is closely related to the Juniper clan.
Tuvamoynoma. (f.) Nuts Spread Out.
From tuva; moy, spread out, lay out to dry, and No. 10.
Pinon nuts that have been spread out to dry are referred to.
Hopolo. (m.) Juniper Nodule.
From h6hu, juniper, cedar, and p61o, nodule, hump, etc.
Refers to the nodules of bark grown over places oft the trunk
of trees where branches have been broken off.
VII. Name Giver belonging to the Honani (Badger) Clan.
Honani. (m.) Badger.
Lomanankwusha. (m.) Start Well.
From loloma, good, beautiful, well, and "nankwusha," start,
proceed.
What is referred to, whether a good, propitious start of a
badger, or of certain Katcinas that are controlled by the Badger
clan, the Name Giver alone could tell.
Kiwaima. (m.) Burrow Ahead.
From kihu, house, or any place of habitation, or from ki,
root of make a house, burrow, nest, etc., and waima, go, move
straight ahead or forward.
Refers to the badger digging a burrow, which, the H6pi say,
he sometimes does so rapidly that they cannot overtake him
in trying to dig him out.
Maqto. (m.) Claw.
From maa, arm, shoulder, and q6to, head, means "arm-head"
or hand, claw, etc. ; in this case, claw.
Refers to the claw of the badger.
80 Field Columbian Museum — Anthropology, Vol. VI.
Mtinawuu. (m.) Porcupine or Hedge-Hog.
This name is given by the Badger clan because it is closely
related to the Porcupine clan.
Ngahutiwa. (m.) Medicine (being) Prepared.
From ngahu, medicine, and also the verbal root of words
pertaining to the preparing of medicines, and No. 2.
This name is given by a member of the Badger clan because
that animal is supposed to have control of all medicinal roots,
herbs, etc., and several myths speak of him as being a doctor,
in which capacity he appears in those tales in connection with
various interesting incidents.
VIII. Name Giver belonging to the Honawuu (Bear) Clan.
H6nwaytiwa. (m.) Bears (have) Escaped.
From h6nawuu, bear; "w^yioma," escape, run away, and
No. 2.
Honhoya. (m.) Little Bear.
From ditto, and No. 1.
H6nhoya is an abbreviated form of h6nawhoya.
Honawuu. (m.) Bear.
Hdnawhoya. (f.) Little Bear.
from ditto, and No. 1.
Honwao. (m.) Bear Laid Down.
From ditto, and wd.6kioma (pfd. wao) , laid down.
H6n-mana. (f.) Bear Maiden.
From ditto, and mana, maiden, virgin, girl.
Qomanomtiwa. (m.) Face Paint Covered Up.
From q6ma, root of words pertaining to face paint and paint-
ing the face, No. 5 and No. 2.
The name is said to refer to a myth, that long ago the bears
used to go to a place on the Little Colorado, paint their faces,
and then cover up the bowls containing the paints.
Qomayeshtiwa. (m.) Face Painted (they) are Sitting.
From q6ma; ydshe, sit, alight, etc., and No. 2.
The name is said to refer to bears having painted their faces
and sitting on the bank of the river. (Compare previous name.)
Piq6sha. (m.) Rawhide Strap.
The name refers to the following myth: When a party of
H6pi migrated from the sihpapuni eastward, they came upon a
dead bear, and were from that time called Bear people or Bear
clan. Another party, following them, skinned the bear and
March, 1905. Hopi Proper Names — Voth. 81
made straps and ropes (piqosha) of the skin, from which they
were called the Piq6sha clan. They are considered so closely
related to the Bear clan that they are usually spoken of as
belonging to the Bear clan.
Honshoki. (m.) Bear Claw.
From honawuu, bear, and sh6ki, claw, finger nail, toe nail, etc.
IX. Name Giver belonging to the Ishawuu (Coyote) Clan.
Ishawuu. (m.) Coyote.
Ishawuu. (f.) Coyote.
Ooyawaima. (m.) Gray Walks.
From qflya, gray, and wanna, walk, go straight forward.
Refers to a grayish fox, latayo, or to the coyote.
Qoyayeptiwa. (m.) Gray Falls.
From q6ya (see previous), yava, fall, tumble, and No. 2.
A latayo, or coyote, is imagined as falling or tumbling when
hit or killed.
Qoyanomtiwa. (m.) Gray Covered Up.
From qdya, No. 5 and No. 2.
The gray coyote, or latayo, is referred to as being enveloped
in his own gray skin.
Qoyangayniwa. (m.) Gray Waves or Sways.
From q6ya; ngay, wave, sway, and No. 3.
Refers to the waving or moving of the gray hair of the coyote
or of the gray fox.
Qoyawictiwa. (m.) Gray in Line.
From qdya, gray; wic, root of, form in a line or row, but one
object after the other, and No. 2.
Refers to several coyotes or foxes standing in a line.
Una. (m.) Remember.
Refers to the fact that a coyote is said to remember some
food that he has buried somewhere and that he then gets.
X. Name Giver belonging to the Karo (Parrot or Macaw)
Clan.
Lomankwa. (m.) Good Wish.
From 161oma, good, beautiful, etc., and ndkwa, wish, prayer,
head-feather.
Refers undoubtedly to a pretty parrot feather worn in the
hair, which, in all cases where such feathers are worn by par-
l ticipants in ceremonies, is called ndkwa.
82 Field Columbian Museum — Anthropology, Vol. VI.
Nakwayeshva. (m.) Head-feathers Just Seated.
From nakwa, head-feather, prayer, wish, and yeshe, pi. from
katu, sit, alight, etc., and No. 6.
The thought expressed is undoubtedly that participants in a
ceremony wearing the ceremonial head-feathers (n£kwa) in the
hair have just seated themselves.
Kdrzhyeshva. (m.) Parrots Alighted.
From K£ro parrot, macaw, yeshe (plur.) of katu, and No. 6.
K^rzhhoynoma. (f.) Parrots Flown Away.
From ditto, hoyioma, fly away or out, in the sense of leaving
the brood or nest, and No. 5.
Nakwaletstiwa. (m.) Head-feathers in a Row.
From nakwa, wish, prayer, head-feather, and lets, root for
words signifying in a line or row, the different objects being side
by side instead of behind each other, and No. 2.
Refers to parrot head-feathers, placed in a row ready to be
used in a ceremony.
Kdrzhnomka. (f.) The One That Covers Up Parrots.
From ditto, ditto, and No. 4.
Referring to a maiden covering up parrots, perhaps artificial
ones, in a ceremony; but may also mean parrots covered by
their plumage.
Karo-mana. (f.) Parrot Maiden.
From ditto and md,na, maiden, virgin.
Kdrzshuru. (m.) Parrot Tail.
From ditto and shuru, tail.
Karzhvanka. (f.) The One That Figures a Parrot.
From ditto; banta, write, figure, draw, and No. 4.
What the Name Giver had in mind was in all probability one
drawing pictures of a parrot, though such interpretations as:
One figured with parrots (Parrot Figured), or One figured like a
parrot, would also be permissible.
Karzhnguna. (m.) Parrot Head-feather.
Refers to a bunch of parrot feathers worn on the head by
participants in various ceremonies and Katcma dances. As
parrot feathers are extremely rare now, pigeon, or even chicken
feathers are now dyed like parrot feathers and used instead.
Bunches of these feathers, however, are also called karzhnguna.
The etymology of the ending nguna could not be fully deter-
mined. It may be derived from "ngungua" (take, grasp) alone,
or from this word and nakwa (prayer wish), a word used to
March, 1905. Hopi Proper Names — Voth. 83
designate such head-dresses. In this case the abbreviation "na"
would stand for nakwa. The meaning would then be: Parrot
takes or accepts a nakwa (prayer, represented by a feather head-
dress) .
Karzhngonoma. (f.) Follows Parrot.
From fcaro, ngova (follow), and No. 10.
Karzwaytiwa. (m.) Parrots Escaped.
From tcaro, parrot; way, root of words signifying run away,
escape, etc., and No. 2.
Young parrots having left their nest and flown away are
probably referred to, though the Name Giver may have had in
mind parrots kept in confinement that have escaped.
Karzhhngotiwa. (m.) Parrots Pursued.
From ditto, ng61awu, pursue, follow, and No. 2.
The Name Giver probably had in mind a parrot or macaw
being pursued by a hunter on account of its much prized feathers.
Karzhhongniwa. (m.) Parrots Standing.
From ditto, h6ngniima, plural of erect, raise, and stand up,
and No. 3.
Karzhwainoma. (f.) Parrot Goes About.
From ditto and wainuma, walk, go about, or way, flee, escape,
etc., in which case the meaning would be: Parrot Escaped.
Karzhhongva. (m.) Parrots Raised or Erected.
From ditto and hong, plural of stand up, raise up, and raised,
and No. 6.
The meaning of the name is not quite apparent, but reference
is probably made to the putting up of artificial parrots at an
altar in a ceremony, but may also refer to live parrots just having
stood up.
Karzhwaima. (m.) Parrot Walks.
From ditto and waima, walk, go straight forward.
Karzhnomtiwa. (m.) Parrot Covered Up.
From ditto, No. 5 and No. 2.
The meaning may be as given, or parrots covered or enveloped
by their own plumage.
XI. Name Giver belonging to the KATcfNA Clan.
Katcinhoya. (m.) Little Katcina. ..;,.
From Katcina, a masked personage, representing certain semi-
deities, of which the H6pi on various occasions impersonate one
or several of about three hundred different varieties, and No. 2.
84 Field Columbian Museum — Anthropology, Vol. VI.
Katcina. (m.) Katcina.
. Refers to the Katcmas (see previous) , to which the little boy
is to belong, and in whose dances and other performances he is
to participate when grown up.
Katcin-Mana. (f.) Katcina Maiden.
From Katcina, and mana, maiden, virgin.
Reference is made to the Katcm-manas that participate in
many Katcina dances. They are usually men dressed in women's
costume, but occasionally women and maidens take the part of
these personages.
Manaamu. (f.) Of the Maidens.
From mana, maiden, virgin, and amu, a plural possessive
ending denoting "of the."
Refers to the same as the previous name. The form of the
name is a very unusual one, and what the possessive case ele-
ment in it refers to the Name Giver alone could explain.
Shaalako. (f.)
The name refers to a Katcina by that name, of which different
varieties exist. The meaning of the word has not thus far been
obtained. It is in all probability a corruption of the word
Shaaliko or Cdaliko, a name used by the Zuhis for a similar
Katcina among those people.
Lomavantiwa. (m.) Beautifully Figured.
From 161oma, beautiful, good, pretty, etc. ; ban, the root of
all words expressing such ideas as figure, write, draw, etc., and
No. 2.
Undoubtedly refers to masks as they are standing in the kiva
painted up and decorated with the proper symbolism ready for
use in the ceremony.
Hahaii. (f.)
The meaning of the word, which is the name of a female
Katcina, has not thus far been ascertained. It seems to be an
archaic word, and occurs in the songs of that Katcina.
Ayangtiwa. (m.) Rattling (is) Being Done.
From ayanta, rattle (a gourd, rattle), and No. 2.
It is difficult to translate the word into corresponding English.
The German "Es wird gerasselt" would give the sense expressed
by the name more adequately.
Ciwihongnoma. (f.) Twigs Stand (Upright).
From ciwi, twig, branch, especially the point of the same,
hong, plural root of stand up, be raised, erected, etc., and No. 10.
March, 1905. Hopi Proper Names — Voth. 85
XII. Name Giver belonging to the Kele (Sparrow Hawk)
Clan.
Puhfimcaima. (m.) Now Get Wings.
From ptihu, now, just, etc., and mdcaima, get wings, or become
winged.
Refers to the young hawk, whose wings are beginning to be
covered with feathers.
Macangyamka. «(f.) That Which Has Wings (the Winged) Comes
Out.
From maca, wing, but here probably an abbreviation of
macaita (the) winged, or bird; yam, root of verbs expressing
come out, emerge, etc., and No. 4. The ng in the middle of the
word seems to be inserted for euphony's sake.
The name undoubtedly refers to the young sparrow hawk
whose wings begin to be covered with feathers.
Macaheptiwa. (m.) Bird Being Hunted.
From m£ca (see previous name), hep, root denoting hunt,
seek, pursue, etc., and No. 2. M£ca may also mean wing.
The bearer of the name is thought of as hunting a wing, or as
pursuing or hunting birds, in this case the sparrow hawk.
Macatoiniwa. (m.) Make Wings.
From macatoi, root of make or prepare (artificial) birds,
wings, etc., and No. 3.
The Name Giver undoubtedly had in mind the preparing of
artificial wings or birds, which objects are frequently made for
masks, Katcinas, etc., in connection* with various ceremonies.
Macahongniwa. (m.) Wings or Birds Being Raised.
From maca, wing, or abbreviation for bird; hong, root word
of raise, erect, cause to stand up, and No. 3.
Either the wings of the sparrow hawk, as they are raised up
when being napped, or certain artificial birds, that are put up
before certain Hopi altars, are referred to in this case.
Macayaoma. (m.) See the same name under No. II., only in this
case the sparrow hawk is referred to instead of the crane.
Kelnomtiwa. (m.) Sparrow Hawks Covered.
From kele, sparrow hawk, No. 5 and No. 2.
The meaning may be: Sparrow hawks covered or enveloped
by their own plumage; or, The young brood covered in their
nest by the old bird.
86 Field Columbian Museum — Anthropology, Vol. VI.
Kelhoya. (m.) Little Sparrow Hawk.
From Kele, and No. i.
Kelhongniwa. (m.) Sparrow Hawks Stand.
From kele; hong, the root word of verbs signifying raise,
stand up, erect, etc., and No. 3.
Kelhongva. (m.) Sparrow Hawks (just) Raised, or Caused to
Stand.
From kele; hong (see previous name), and No. 6.
It is not quite clear just what is referred to. Probably the
little name bearer is thought of as having caught some young
birds and deposited them on the ground.
Kelmoysi. (f.) Sparrow Hawk Spread Out.
From kele; moy, the root of spread or spread out, and No. 8.
It is difficult to say just what the name refers to. My prin-
cipal informant said the Name Giver undoubtedly had in mind
a flock of hawks that spread out as they were flying away. The
correctness of this explanation, however, is made somewhat
doubtful, first by the fact that it is not very usual for sparrow
hawks to fly in flocks, and secondly because of the name being
in the singular number, at least the noun part of it. So far
as the verb part in the name, this being the same in the singular
and in the plural number, is concerned, that explanation of the
name is permissible. It might, however, also refer to a bird,
for instance a dead one, or even the skin of a bird, to be laid
or spread on the ground.
Kelenkwa. (m.) Sparrow Ha.wk Head-feather.
From kele and nakwa, wish, prayer, head-feather.
This name undoubtedly refers to the head-feathers that are
worn on the head by certain personages, such as the Marau
priestesses, in their ceremonies. Usually two of these feathers
are used. They are tied together with a cotton string and
then fastened to the scalp lock of the participant in the cere-
mony.
Kelyaonoma. (f.) Brings (a) Sparrow Hawk.
From kele; yaoma, bring, fetch, and either No. 5 or No. 10.
In the latter case the meaning of the name would be as trans-
lated, while in the first case the meaning would be: Brings (a)
Sparrow Hawk Folded up or Enveloped, in which case, again,
the last word might refer to a bird being wrapped up in a cover-
ing or in its own plumage. This is one of the cases where the
exact meaning of the name is not apparent from its construe-
March, 1905. Hopi Proper Names — Voth. 87
tion, and where the Name Giver alone could tell just what was
referred to when the name was given.
Kele-mana. (f.) Sparrow Hawk Maiden.
From kele and mana, maiden, virgin.
The name undoubtedly signifies a female sparrow hawk,
although it would also be applicable to a girl about to be initiated
in some order, all such novices being called Kek£lhoyas (singular
Kelehoya) .
Kelyamtiwa. (m.) Sparrow Hawks Have Come Out.
From kele; yama, emerge, come out, etc., and No. 2.
Reference is said to be made to a brood of young birds that
is just emerging from the eggs, though other explanations, in-
cluding the idea of sparrow hawks coming out of or emerging
from something, would be permissible.
Nakwaheptiwa. (m.) Head-feathers (being) Hunted.
From nakwa, head-feather; hep, root of words signifying
hunt, search, etc., and No. 2.
The Name Giver undoubtedly had in mind the sparrow hawk
head-feathers worn by the participants in such ceremonies as
the Marau. Wuwuchim, etc., and which head-feathers are being
thought of as hunted up and brought to the kiva in which they
are to be used.
Nacitima. (m.) Arrays Himself.
From naci (see No. 11); but in this case the root of verbs
signifying array or decorate one's self with a ndci, the form tima
indicating that this is done either while going straight ahead,
or at different places in a straight line.
It is said that the name refers to the novices of the Wtiwu-
chim Fraternity, who are arrayed in their initiation costumes
(k^lnapnas), and who are in this case thought of as standing in a
straight line, or perhaps as walking in a procession. All novices
in Hopi fraternities are called Kek£lhoyas (Little Sparrow
Hawks). The origin and reason of this designation has not thus
far been ascertained.
Sikakuku. (m.) Yellow Foot.
From sikangpu, yellow, and kuku, foot.
Refers to the yellow feet of the sparrow hawk.
88 Field Columbian Museum — Anthropology, Vol. VI.
XIII. Name Giver belonging to the Kohkang (Spider) Clan.
Nakwangayniwa. (m.) Head-feather Waved Sideways.
From nakwa, wish, prayer, head-feather; ngayay, root word
for wave, or move from side to side, and No. 3.
Undoubtedly the head-feathers of dancers are referred to,
which are thought of as waving from side to side, probably to
the stepping of the dancer. But why a member of the Spider
clan should refer to the nakwa is not quite apparent, and is
unusual. It is possible, however, that the head-feathers of the
Antelope priests are referred to, which cult is in Oraibi chiefly
in the hands of the Spider clan.
Wichovi. (m.) Spider Web.
XIV. Name Giver belonging to the Kokob (Burrowing Owl)
Clan.
Macangotiwa. (m.) Birds Being Followed.
From maca, really wing, but here, in all probability, abbre-
viation of macaita, the winged, or bird; ngo, root word of follow,
pursue, etc., and No. 2.
Refers to a burrowing owl, which with the Hopi is a more or
less sacred bird, and which is here supposed to be pursued
probably by the bearer of this name.
Macayamtiwa. (m.) Wings Have Come Out.
From maca, wing; yama, come out, emerged, and No. 2.
The name may refer to the growing feathers in the wing of
the burrowing owl, or it may have reference to young birds
having emerged from the eggs, in which case maca would have
to be taken as: That with Wings, or, The Winged, or Bird.
Macahongyi. (m.) Has Raised the Wing.
From maca, and hdnyi, has raised, erected, caused to stand up.
Reference is made to a burrowing owl that has raised its wings
ready to flap them or to fly away.
Macahoyniwa. (m.) The Winged Flown Out.
From maca, here undoubtedly the winged or bird; hoy, root
word for fly away or leave the nest, especially used of a brood
that has left the place where it was hatched, and No. 3.
If the words are translated in this way they would in this
case refer to a brood of burrowing owls that has left its nest.
The name might also refer to wings having been blown away
by the wind.
March, 1905. Hopi Proper Names — Voth. 89
Qomayonsi. (m.) Exact meaning obscure on account of the uncer-
tainty regarding the syllable "yon."
From q6ma, root of words that pertain to face decorations;
yon, and No. 8.
The Name Giver may have had in mind the typical face decor-
ation of the Hopi warriors, as all the male members of this clan
are looked upon as kaklehtaka (warriors). Just in what sense
this reference is made is uncertain, owing to the doubt that
exists as to the exact meaning of the element "yon." Should it
be the root of ydniita, owe, be indebted, the meaning would be:
Owe (a) Face Decoration, or Indebted to (in the sense of due to)
a Face Decoration, or a Painted Face.
Qomahongnoma. (f.) Stand (with) Painted Faces.
From qdma, root of words pertaining to face painting; hong,
root of the plural forms of stand, raise up, etc., and No. 10.
It is believed that the name refers to a line of M6mchitu
priests or warriors, both of whom belong chiefly to the Burrow-
ing Owl clan, and whose faces are said to be painted in the
typical colors of the H6pi warriors.
Qomayeshva. (m.) Face Painted (just) Seated.
From q6ma, root for words pertaining to face painting; y6she,
sit, alight, etc., and No. 6.
The name is said to refer to a number of priests of the Mots
Society, who belong chiefly to this clan, and who are supposed
to have painted their faces and then seated themselves in their
ceremonial kiva.
Qomahongsi. (f.) Face Painted Stand.
From q6ma (see previous); hong, plural of stand, raise, etc.,
and No. 8.
Undoubtedly refers to priests with their faces painted and
standing ready for a ceremony.
Macahongva. (m.) Wings Raised.
From maca, wing; hong (see previous), and No. 6.
Refers to wings of the burrowing owl as they are raised up
when flapped.
XV. Name Giver belonging to the Kukutsi (Lizard) Clan.
Cakvaima. (m.) Blue (or Green) Figured Walks.
From cakw, the root of all words pertaining to blue or green;
bana, figure, write, draw, etc., and No. 9. The w in cakw is
dropped for euphony's sake.
90 Field Columbian Museum — Anthropology, Vol. VI.
Refers to a lizard that gradually assumes different colors and
hues during summer.
Cakwaima. (m.) Blue (or Green) Walks.
From Cakw (see preceding name) ; wai, root for all words
pertaining to walk, go, etc., and No. 9.
Refers to a lizard, running or going straight ahead.
Cakwyamka. (f.) The One that Comes Out Green (or Blue).
From Cakw (see previous) ; yama, come out, emerge, and No. 4.
Reference is made to the lizard emerging from its skin when
shedding it.
Puhfi-mana. (f.) New Maiden.
From puhu, new, fresh, and mana, maiden, virgin, etc.
The name is said to refer to the lizard after it has shed its
skin and thus has become new, as it were.
Nacmomka. (f.) The One That is Enveloped in Self Blossom.
From No. 11, nom, root of words signifying cover up, envelop,
and No. 4.
It is not quite clear what the Name Giver may have had in
mind, but she very likely thought of a lizard being arrayed in
its own beautiful skin, which in this case would be considered its
naci.
Nacingyaonoma. (f.) Brings Naci Along.
From No. 11, yaoma, bring, fetch, and No. 10, the ng un-
doubtedly being inserted for euphony's sake.
My informant was of the opinion that reference was made to
a lizard that was just shedding its skin (naci-chihpu) , but the
latter not being entirely detached, was thought of as being
dragged or carried along. It is possible, however, that the name
is derived from na, self, cinganta, peel, strip, etc., in which case
the meaning would be: Brings Self Peeling Along. (Compare
Nacing-yamtiwa, Class XV.)
Nacmgonsi. (f.) Self Blossom Around Neck.
From No. n, ngon, root of words signifying around the neck,
and No. 8.
Is said to refer to the skin of the lizard that may still be adher-
ing to its neck when it is shedding its skin.
Nacitoiniva. (m.) Prepare Self Blossom.
From nacitoi, root of words signifying make, prepare, or pro-
vide Self Blossoms (see No. 11), and No. 3.
This name was in this case said to refer to the blossom of the
tukamsi plant, which is controlled and owned by these clans,
March, 1905. Hopi Proper Names — Voth. 91
and, while growing, is preparing its own adornment in its
blossoms. It may, however, refer to the skin of a lizard or
snake.
Talasngaynoma. (f.) Tassel Waves.
Either from tala, tassel, or talasi, pollen; ngay ay ata, wave,
sway from side to side, and No. 10.
If derived from tala, as my informant insisted, the "s" would
be inserted for euphony's sake. I am inclined to believe, how-
ever, that talasi is meant, especially as the name refers to the
herb tukamsi, and it would seem more appropriate to speak
of pollen than of tassels of that herb. This herb is said to be
controlled by the Lizard and its related clans, and, in fact,
occasionally, though very seldom, a tukamsi clan is mentioned.
Nacmgyamtiwa. (m.) Self-peeled Emerged.
From nap, self (the p being dropped for euphony's sake) ;
cinganta, peel, take off a rind, chaff, bark, etc., and No. 2.
Refers to the lizard emerging from its old skin, from which
it has peeled itself.
XVI. Name Giver belonging to the Kwahu (Eagle) Clan.
Kwachakwa. (m.) A name difficult to translate by one or two
English words. It is applied to a special feather in the wing
of the eagle, and also to bunches of this particular feather worn
on the head by priests and dancers in many ceremonies.
Kwahongsi. (f.) Eagles Stand.
From kwahu, eagle; hong, root of words signifying the plural
of stand up, be raised up, etc., and No. 8.
Probably refers to eagles standing in their nests.
Kwachoki. (m.) Eagle Sits.
From kwahu and chokiota, sit, be placed.
Probably simply refers to an eagle in a sitting position, or
it may refer to eagles being placed on a rack, on which they
are carried home when captured.
Kwavanka. (f.) The One That Figures or Draws an Eagle.
From kwahu; banta, write, figure, draw, and No. 4.
The meaning probably is that some one draws a picture of an
eagle, though "The One Figured Like an Eagle" would also
be admissible.
Kwataka. (m.) Eagle Man, or Male Eagle.
Kalakwa. (m.) A certain unidentified brush, said to be similar
to tava (sarcobatus verniculatus [Torry]).
92 Field Columbian Museum — Anthropology, Vol. VI.
The eagle is probably supposed to use this brush in building
its nest.
Nakwawaytiwa. (m.) Head-feather Sways or Waves.
From ndkwa, wish, prayer, head-feather; way, root of words
denoting a waving or swaying motion, and No. 2.
Refers to a bunch of eagle-feathers, which is waved by the
wind or air, on the head of a participant in a ceremony.
Kwayethnoma. (f.) Eagles Sit.
From kwahu; yeshe (plural of katu), sit, lie, and No. 10.
Reference is made to an eagle in a sitting position. But if
noma here has the meaning of No. 5, which may be the case,
eagles sitting on their nest and covering their brood would be
referred to.
Kwanomtiwa. (m.) Eagle Covered or Wrapped Up.
From kwahu, No. 5 and No. 2.
The meaning may be: A young eagle covered up by
the old eagle in the nest, or an eagle covered up by his own
plumage.
Kwangova. (m.) Followed (an) Eagle.
From kwahu and ngongova, follow, pursue.
The child is imagined to be a hunter, following an eagle.
Young eagles are captured every spring by certain clans and
raised in the village. On the day after the farewell Katcina-
Ceremony they are all killed, and their feathers and skins care-
fully put away for ceremonial use.
Kwayeshva. (m.) Eagle Alighted.
From kwaliu, yeshe, and No. 6.
An eagle is referred to that has just alighted, probably on
his nest.
XVII. Name Giver belonging to the Kwani (Agave) Clan.
Cakwyamsi. (f.) Blue Comes Out.
From cakwawusa, blue or green; yamakto, come out, emerge,
and No. 8.
Refers either to the green leaves of the agave plant or the
juniper-tree, or to the blue berries of the latter, the agave clan
being related to the Juniper clan.
Cihongsi. (f.) Blossoms Stand.
From cihu, blossom, and h6ng, stem (plural) of wunupto,
erect, raise up, etc., and No. 8.
Refers to the agave plant as it stands and blossoms.
March, 1905. Hopi Proper Names. — Voth. 93
Motcku. (m.) Yucca Point.
From m6ho, yucca plant (yucca glauca), and tcuku, point,
corner, etc.
Refers to the sharp pointed leaves of this plant.
Moho. (f.) Yucca Plant (yucca glauca).
Movi. (f.) Yucca Plant Root.
Naashastiva. (m.) Ready or Provided,
From naashash, stem of words signifying provide, make ready,
and No. 2.
The name is claimed to refer to roots of the yucca plant, which
are thought of as having been provided and lying ready for the
ceremonial head-washing which is practiced in nearly all H6pi
ceremonies, and on other occasions. The Agave clan is said to
own the yucca plant.
XVIII. Name Giver belonging to the Masauwuu (Skeleton)
Clan.
Motooma. (m.) Nods Slowly.
It could not be ascertained just what was referred to.
Masauwuu. (m.) Skeleton.
The H6pi designate a dead body or corpse and a skeleton by
the same name.
Naciwaytiwa. (m.) Run from (the) Naci.
From No. 11, way, root word of run, escape, etc., and No. 2.
This peculiar name is said to refer to a certain personage
appearing on certain occasions in the village as Masauwuu
(Skeleton). He is most hideously costumed and masked, and
among other things carries a black ear of corn on his back. This
ear of corn he calls his ndci, special decoration or adornment.
He strikes at people who are then fleeing from him, being fright-
ened by the n£ci.
Shuyurzhtiwa. (m.) Look Just Sideways.
From shu, just, exactly, etc. ; yur, root of words signifying
look, behold, see, etc., and No. 2. The "zh" seems to be used
for euphony's sake.
Reference is made to Masauwuu, who occasionally appears
with other Katcinas in the villages, hideously masked and cos-
tumed, and who constantly looks from one side to the other.
Indirect reference is also made to the burrowing owl, the clan
of that name being related to the Skeleton clan. This bird is
also said to often look sideways. The impersonator of Mds-
94 Field Columbian Museum — Anthropology, Vol. VI.
auwuu in these dances is always supposed to be a member of
these clans.
Y6shamna. (m.) Waving Fire.
This peculiar name is said to refer to the belief that skeletons
wander about in the night swinging or waving a spark of fire.
The word seems to be very seldom used, and its exact etymology
could not be ascertained.
XIX. Name Giver belonging to the Omawuu (Cloud) Clan.
Banomtiwa. (m.) Covered or enveloped by water.
From b£hu, water, and Nos. 5 and 2.
Refers in all probability to a field covered or flooded by water
after a rain.
Bayamka. (f.) The One Emerging from the Water.
From bahu; yamakto, emerge, and No. 4.
May refer to various things, and the Name Giver only could
give the exact meaning.
Batoti. (m.) Water All Over.
Refers to a scene during a heavy rain when the country is
covered all over with water.
B^tala. (m.) Water Light.
From bahu and tala, light, clear.
A scene is referred to when, after a heavy rain, the ground
is covered with water, which gives an appearance of light, espe-
cially in the dark.
Bahongniwa. (m.) Water Standing Up.
From bahu, hong, and No. 3.
Refers to the little columns of water that rise from the falling
and splashing of heavy raindrops on a sheet of water.
B^hongva. (m.) Water Raised Up.
The same as the previous, but va instead of niva.
Bawaima. (m.) Walk on Water.
From bahu and waima, walk, go straight ahead.
This is supposed to refer to the dragon fly walking on the
water. This insect is referred to in various ways in the Hopi
ceremoniology.
Banomka. (f.) The One That Covers (With) Water.
From bahu, water, and Nos. 4 and 5.
The exact meaning could not be ascertained. It is believed,
however, that it refers to one who floods or leads the water on
a field, covering or enveloping it, though "The One That
March, 1905. Hopi Proper Names. — Voth. 95
Covers Water" would also be consistent with the construction
of the name.
Lomakwaptiwa. (m.) Well Mounted or Put On.
From loloma, good, well, etc. ; akkwaplawu, load, put on,
mount, and No. 2.
Clouds are in all probability referred to, though just in what
sense does not seem to be quite clear. They are sometimes
spoken of as being dressed or loaded with moisture, or they
may be thought of as being mounted (kw^piota) on the backs
of the cloud deities, as wings on the backs of birds and butter-
flies. It is not impossible, however, that this is one of the cases,
referred to in the introduction, where reference is made to the
clan totem of a closely related clan, in this case the Young
Corn-Ear clan. In this case the meaning would be that the
young corn-ears are nicely mounted on the corn-stalks, or that
the corn-stalks are well loaded with ears of corn.
Lapana. (m.) Icicle.
Muna. (m.) Flooded.
Refers to the flooding of the fields by the high waters coming
down the washes, an event for which many prayers are uttered,
songs chanted, and offerings made.
Yoywaima. (m.) Rain Walk.
From yoy, root of words pertaining to rain; wai, root of go,
walk, etc., and No. 9.
Refers to rain at a distance that seems to move along in a
straight line. The word in the H6pi is one word, and is difficult
to translate literally. The idea contained in the word is: Rain-
ing while moving along; or, Moving, going along with rain.
Omawuu. (m.) Cloud.
Omawhtiwa. (m.) Clouded or Full of Clouds.
From omawioma, become clouded, and No. 2.
Namitnaoma. (m.) Intermingle.
The word really means join, fit, put together, or into each other.
Refers to clouds meeting and intermingling.
Mohtii. (m.) First.
Refers to a cloud preceding other moving clouds.
96 Field Columbian Museum — Anthropology, Vol. VI.
XX. Name Giver belonging to the PIhrash (Young Corn-Ear)
Clan.
Mocmomka. (f.) The One That Folds or Covers Up a Corn-Husk
Packet.
Derived from m6ci, the corn-husk packet on prayersticks,
No. 5 and No. 4.
The little Name Bearer is imagined as grown up and as pre-
paring prayer-offerings in some ceremony.
Natwantiwa. (m.) Have Been Planted.
From natwanlawu, plant, and No. 2.
A field in which corn has been planted is referred to.
Qoyavi. (m.) A Particular Whitish Corn-Ear.
Lomangakioma. (m.) Coming Out Beautifully.
From loloma, good, well, beautiful, and nongakioma (plural),
emerge, come out.
Refers in all probability either to the corn coming out of the
ground or to the corn-ears coming out of the stalks.
Ehpetavi. (m.) Leave, Put, By the Side.
From ehpe (hardly ever used alone), beside, aside, and
taviima, leave, put down, place, etc.
Refers to a second planting of corn beside or near the first
corn hills, in case the latter were destroyed.
Ahpa. (m.) Bed, Pad, Cover (on the floor or earth).
Refers here, it is claimed, to the layer or covering of green
corn-stalks that is placed on the plaza early in the morning on
certain ceremonial days, such as the Marau ceremony.
Humihoynoma. (f.) Shelled Corn Blows Away.
From humita, shelled corn, or shell corn; hdhoya, blow away,
and No. 10.
This is one of the names that permits of different interpreta-
tions. It may refer to shelled corn that is covered up and the
chaff from shelling blowing away ; or it may mean that the shelled
corn is covered up by the chaff that is blown over it; or it may
even mean that that which is blown away from the corn that is
being shelled — namely, the chaff — is covered up. Only the
Name Giver herself could state definitely what she had in mind
when coining the name. In case the idea "covered up" be
referred to, the ending noma would, of course, be No. 5, instead
of No. 10, as given above.
Humita. (m.) Shelled Corn.
March, 1905. Hopi Proper Names — Voth. 97
Humihoyniwa. (m.) Shelled Corn Blown Away.
From humita, hohoya, blow away, and No. 3.
The meaning is somewhat obscure, but it is probably either
that corn is being shelled, in which case humita would be taken
as a verb, and the little particles of chaff are blown away, or
shelled corn is referred to, the meaning of h6hoya being the
same.
Humiwaima. (m.) Shell(ed) Corn Walks Straight Ahead.
From humita and waima, go, walk. The connection of the
two elements in the word seems to be somewhat arbitrary, but
the meaning probably is that some one walks or goes about
with shelled corn. If corn-ears were spoken of, the literal
translation of the word might be permissible, as corn in the
stalk, or in ears, is often personified. The idea of "straight
ahead" is expressed by the verbal form waima, instead of wai-
numa, go about.
Humiwainoma. (f.) Shell (ed) Corn Goes Covered.
From humita; wai, stem of words meaning walk, go, etc.,
and No. 5.
The meaning is either that some one, who is covered or wrapped
up, goes with shelled corn, or that the corn carried is covered
or wrapped up. It is possible, however, that No. 10 is meant
instead of No. 5, in which case the name would be the same as
the previous one, only female instead of male.
Humfletstiwa. (m.) Shelled Corn in a Row.
From humita, either shell corn, or shelled corn; lalehta, place
in a row, side by side, and No. 2.
Reference is made either to a row of piles of corn, or to a row
of women shelling corn ; probably the latter.
Humih-mana. (f.) Shelled Corn Maid.
From humita and mana, virgin, maiden. The h stands for
euphony's sake.
Reference is undoubtedly made to a maiden shelling corn.
Humi'yeshtiwa. (m.) Shelled Corn Lying Around.
From humita; yeshe (plural of katu), sit, stay, lie, and No. 2.
While the translation of the name as given is permissible,
the rendering, Shell Corn Seated, would also be correct, though
somewhat irregular. The meaning then would be that those .
who are shelling corn are sitting.
Humiyeshva. (m.) Shelled Corn (just) Placed (literally, seated).
From humita (see previous name), and No. 6.
98 Field Columbian Museum — Anthropology, Vol. VI.
As^ in the preceding name, the word humfta may also be
treated as a verb, in which case the meaning would be that
those who shell corn have (just) seated themselves.
Humihavi. (f.) Hunted Shelled Corn.
From humita, and h^plawu (prft, havi), seek, hunt.
Hummomka/ (f.) The One Who Covers Up Shelled Corn.
From humita; nonbma, and No. 4.
Humiyonsi. (f.) Owes (?) Shelled Corn.
From humita, and No. 8.
The derivation of the syllable "yon" is not cl'ear. If it be
derived from ydniita, be indebted, owe, the meaning of the name
would be: She Who Owes Shelled Corn.
Hummgosi. (f.) Shelled Corn Follow.
From humita, shelled corn; ngdwa,- followed, and No. 8.
The exact meaning is somewhat obscure, though it is probable
that what is meant is, that one who is shelling corn is followed
or pursued. The syllable "ngo" might also be derived from
ngonta, tied around the neck, in which case the meaning would
be: Shelled Corn Tied Around the Neck; referring to necklaces
of shelled corn worn by certain Katcinas.
Morivoci. (m.) Bean.
Beans are very extensively raised and used by the H6pi.
Names of different kinds of vegetables are occasionally given
to children by members of this clan.
Macavanka. (f.) The One That Figures (or Marks) a Wing.
From maca, wing; ban, root word of write, draw, figure, etc.,
and No. 4.
It is not quite apparent why this name should be given by a
member of the Young Corn-Ear clan, unless it be in reference to
some related clan, for instance, the Cloud clan. In that case
the clouds would here be referred to ; they are sometimes spoken
of as having faces, wings, as carrying burdens, etc. My in-
formant, however, may have been in error about the clan rela-
tionship of the Name Giver he had in mind in connection with
this name.
Macatiwa. (m.) Wings (have been) Made.
From maca, here the verb stem of words signifying make or
prepare wings, and No. 2.
The Name Giver probably had in mind artificial wings, as
they are frequently, prepared for ceremonial purposes. (See
also, explanation in connection with the previous name.)
March, 1905. Hopi Proper Names — Voth. 99
Mocinomka. (f.) The One That Wraps Corn-Husk Packet.
From m6ci, a small packet, made in ceremonies, especially
for nearly all bahos, of corn husks, and usually containing
sacred meal and honey; of No. 5 and No. 4.
The little Bearer of this name is imagined to be grown and to
be preparing in some ceremony the corn-husk packets for some
prayer-offering.
Talaskwaptiwa. (m.) Corn-Pollen Loaded.
From talasi, corn-pollen; kwap, root word for mount, put on,
load on, and No. 2.
Refers to the leaves of the corn-stalks, which are loaded with
pollen.
Mtihpe. (m.) Piki Roll.
The piki, or thin wafer bread of the Hopis, is made of corn
meal. The batter is spread very thinly on a hot, polished stone,
and the sheet of bread then obtained is later rolled together,
such a roll being called mtihpe.
Talasnomtiwa. (m.) Corn-Pollen Wrapped Up.
From talasi, corn-pollen; No. 5 and No. 2.
Refers to the corn-pollen enveloped in the curled corn leaves.
Qoyatpala. (m.) White Bluff.
From q6ya, white, and ttihpala, steep; also abluff.
Refers to the steep sides of piles of white corn in the H6pi houses.
Honapsi. (m.) Red Corn-Ear.
The corn designated by this name is of a peculiar red color,
between the regular red corn (pala-kao), and a pale red (wiqto).
Kio-mana. (f.) Corn-Ear Maiden.
From kao, corn-ear, and mana, maiden, virgin, etc.
The corn-ears and corn-stalks are often personified and called
maidens, especially in songs.
Talas-mana. (f.) Corn-Pollen Maiden.
From talasi, corn-pollen, and mana (see previous).
Reference is made to the pollen found on the green corn
leaves, which is used in nearly all Hdpi ceremonies for many
different purposes and in many ways.
XXI. Name Giver belonging to the PfvA (Tobacco) Clan.
Cakwmoysi. (f.) Blue Spread Out.
From cakw, stem of all words pertaining to blue and green;
moy, root of such words as lay out, spread out, etc., in order
to dry, as peaches, fodder, herbs, blankets, etc., and No. 8.
ioo Field Columbian Museum — Anthropology, Vol. VI.
Refers in this case to native tobacco, but more especially to
the blue blossoms of the same, which are laid out to dry.
Cihongniwa. (m.) Blossoms Stand.
From cihu, blossom, flower; hong, plural verb root of stand,
raised up, etc., and No. 3.
Refers to the blossoms of the growing tobacco plant.
Cihongva. (m.) Blossoms Raised.
From emu; hong (see preceding word), and No. 6.
Meaning the same as the previous one, with the difference
between No. 3 and No. 6.
Ciyonsi. (f.) Owes (a) Blossom or (a) Flower.
From cihu; yon, the root of words signifying owe, be indebted
to, etc., and No. 8.
Some uncertainty exists as to the exact meaning of this name.
If "yon" is here used in the usual sense, as given, the meaning
would be that something was owing or due to a flower or blossom,
or that somebody owed a blossom or a flower to some one. In
the latter case it would, in all probability, in some way refer
to the many wrangles and contests for flowers and blossoms
that take place among the children and young people in the
H6pi villages. The flowers of the tobacco plant would in this
case be referred to.
Piphongsi. (f.) Tobacco Stands.
From piva (nicotiana, attenuata Torr.), the native tobacco;
hong, root word for stand, raised up, etc. (in the plural), and
No. 8.
The name refers to the stems of the growing tobacco plant.
Piva-mana. (f.) Tobacco Maiden.
From piva (see previous), and mana, maiden, virgin, etc.
It is difficult to say just what the name refers to, unless it be
to the fact that the H6pi divide the plants into male and female
plants, and that in this case the plant is called a maiden, as is
very frequently the case with corn-stalks, corn-ears, etc.
Piphoya. (m.) Little Tobacco.
From piva, and No. 1.
The Name Giver had undoubtedly in mind a small piva
plant.
Piphongniva. (m.) Tobacco Standing Up.
From piva; hong, and No. 3.
Reference is made to a number of growing piva plants or their
stems.
March, 1905. Hopi Proper Names — Voth. ioi
Naciletstiwa. (m.) Self Blossoms in a Line or Row.
From No. 11; lets, the root word of stand, laid, placed in a
line or row, but side by side, and No. 2.
Very likely the Name Giver had in mind either a row of chil-
dren decorated with piva blossoms, or a row of blooming plants,
arrayed, as it were, in their own blossoms.
Ciyaoma. (m.) Bring(s) Blossom.
From cihu, blossom, and yaoma, bring.
Refers to the flowers of the tobacco plant, which some one is
supposed to have gathered and brings with him.
XXII. Name Giver belonging to the Posiwuu (Magpie) Clan.
Lomayeshtiwa. (m.) Alighted Well or Beautifully.
From lolama, good, well, beautiful, etc.; y£she (plural of kdtu).
sit, alight, etc., and No. 2.
Refers to a flock of magpies having gracefully alighted.
Nacmgayniwa. (m.) Self Blossoms (are) Waved.
From No. 11 ; ngay, stem of words signifying wave, sway, etc.,
and No. 3.
In all probability some one is imagined as being decorated
with magpie feathers that are being waved by the air or wind.
Nakwayamka. (f.) The One Who Emerges with a Head-feather.
From nakwa wish, prayer, head-dress; yam the root word of
emerge, come out, etc., and No. 4.
Reference is made to the emerging from the kivas of the
Momchitu priests, who I believe wear head-dresses preferably of
magpie feathers.
Nakwavanka. (f.) The One Who Figures a Head-dress.
From nakwa (see previous name) ; banta write, figure, draw,
and No. 4.
The meaning is obscure, but may be: "The One Who Figures
a Head-dress," meaning in this case, one like a magpie feather
head-dress, which would fined an analogy in the fact that, since
the highly prized parrot feathers so much coveted for head-
feathers are now very scarce, chicken and pigeon feathers are
now often substituted, they being dyed red, green, and yellow to
imitate the colors of the parrot feathers.
102 Field Columbian Museum — Anthropology, Vol. VI.
XXIII. Name Giver belonging to the P6voli (Butterfly)
Clan.
Macakwaptiwa. (m.) Wings Mounted.
From maca, wing; kwapioma, being put on or mounted, and
No. 2.
Refers probably to the putting on of wings on artificial butter-
flies, that are used in certain ceremonies.
Macakwapnoma. (f.) Ditto (except female).
Poliwahtiwa. (f.) Butterfly Escaped.
From p6Ji, butterfly; wayioma, escape, run away, and No. 2.
Lomavoyaoma. (m.) Flies Well.
From loloma, good, well; (loma when used as a prefix) and
p6yaoma, fly. The p is changed to v for the sake of euphony.
Refers to the flying of butterflies.
Macavaima. (m.) Butterfly Going With Figured Wings.
From maca, wing, and vaima, figured, written, drawn — if
object is in motion ; the b being changed into v in compound words.
Polmgowa. (f.) Butterfly Followed.
From poli, butterfly, and ngolawn, follow, pursue.
The meaning may be: One butterfly follows the other straight
ahead, or that the Name Bearer follows or pursues a butterfly.
Kiwanvoyaoma. (m.) Butterfly Flies Beautifully.
From kiwanaw, pretty, beautiful (used by women), and
p6yaoma, fly; the p changing to v in compound words for the
sake of euphony.
Lom^yaoma. (m.) Brings Well.
Derived from ldloma (in compound words loma) and yaoma;
bring, or bring by carrying in the hand.
Nothing special is referred to in the name itself, but the mean-
ing undoubtedly is that some one brings a beautiful butterfly.
Macangontiwa. (m.) Wing (tied) Around Neck.
Derived from maca, wing, and ngoniima, tie around the neck.
Reference, it seems, is made to some one who has butterfly
wings tied around his neck.
Macavantiva. (m.) Wings Figured.
Derived from mdca, wing, and banta, write, draw, figure.
Refers to the decorations on the wings of the butterflies.
Oomaintiwa. (m.) That to Decorate Face With Is In.
Derived from qomalawu, decorate faces; miota, it is in, and
No. 2.
March, 1905. Hopi Proper Names — Voth. 103
One of the flowers said to be owned by the butterflies is the
sunflower, the yellow petals of which are pulverized and the
powder used for face decoration in such ceremonies as the Oaqol,
Ldlakontu, etc., when this powder may be seen standing in
trays near the altar, a fact which is here referred to.
Polihongva. (m.) Butterfly Raised.
From poli, butterfly, and hong, raised or erected, and No. 6.
Refers to the wings of the butterfly standing up or being held
upward.
Ala. (m.) Horn.
Refers to the horns of the butterfly.
Lomavoyaoma. (m.) Flies Well (Beautifully).
From 161oma, good, well, etc., and poyaoma, fly. The p is
changed to v for euphony's sake.
Reference is made to a flying butterfly.
Macahongnoma. (f.) Wings Raised (up).
From maca, wing or bird; h6ngniima (pi. of wunupto), raise
up, erect, stand up, and No. 2.
Refers to the raised wings of a swarm of butterflies that has
alighted on a bush.
Macahoyioma. (m.) The Winged Flies Away.
From maca, wing, winged, and hdyioma, fly away, fly off.
Here undoubtedly butterflies are referred to, though the Name
Giver may have had in mind butterfly wings being carried away
by the wind.
Macavansi. (f.) Wings Figured.
From m£ca, wing, etc. ; banta, figure, draw, write, and No. 8
p is changed to v for euphony's sake.
Refers to the figures on the butterfly's wings.
Macawictiwa. (m.) Wings In a Row.
From maca, wing; wic, root word of line up, form in line or
row, etc., and No. 2.
The name undoubtedly refers to a number of butterflies whose
wings appear to be formed in rows or lines, one. behind the
other.
Macaletsnoma. (f.) Wings In a Row.
From mdca; lets, root of words signifying in a line or row,
but side by side, and No. 10.
The meaning is undoubtedly the same as the previous one
with the difference between wic and lets.
104 Field Columbian Museum — Anthropology, Vol. VI.
Q6tcwictiwa. (m.) White Lined Up.
From q6ta, white; wic, root for: form a line or row, line up,
but one before the other, and No. 2.
The Name Giver apparently had in mind a number of butter-
flies standing in a row or line.
Poli-mana. (f.) Butterfly Maiden.
From p61i, butterfly, and mana, maiden, virgin, etc.
P6ti. (m.) Butterfly.
Polihoyioma. (m.) Butterfly Flies Away.
From poli and hoyioma, fly away.
Polihoya. (m.) Little Butterfly.
From p61i and No. 1.
Pdvoli. (m.) Butterflies. (Plural of pdli.)
Polihongka. (f.) The One Who Erects Butterflies.
From p61i; hong, plural form of raise, erect, stand, etc., and
No. 4.
My informants were somewhat puzzled as to the meaning of
this name, but believe reference is made to the putting up of
artificial butterflies before the altar in certain ceremonies.
Poliyeshtiwa. (m.) Butterflies Alighted.
From poli; yeshe, alight, sit, etc., and No. 2.
Refers to butterflies having alighted on some bush.
Poliyeshnoma. (f.) Butterflies Alighted.
Same as, previous, only the female ending n6ma takes the
place of tiwa.
Polmgosi. (f.) Butterfly Follows.
From poli; ng61awu, pursue, follow, and No. 8.
The meaning is that one butterfly pursues another.
Polihongsi. (f.) Butterflies Stand.
From p61i; hong, and No. 8.
A number of butterflies are imagined standing on some herb
or bush.
Polihongva. (m.) Butterfly Stands.
Same as previous, except va (q. v.) instead of si (q. v.).
Poliwaytiwa. (m.) Butterflies Escaped.
From p61i; way, root of words signifying fly or run away,
escape, etc., and No. 2.
Poliwaima. (m.) Butterfly Goes.
From p61i and wama, go, walk straight ahead or forward.
Poliwainoma. (f.) Butterfly Goes.
Same as previous, except female.
March, 1905. Hopi Proper Names — Voth. 105
The idea straight forward can also not be made out, as only
the root "wai" is given, which is used in all words pertaining to
go, walk, wander, etc.
Kiwanyeshnoma. (f.) Sitting or Alighted Beautifully.
From kiwani, the woman's word for pretty, beautiful, etc.;
yeshe, plural form of sit, alight, etc., and No. 10.
Refers to a swarm of butterflies having alighted on a bush.
Some one suggested that ndma here had the meaning of cover
up, envelope (see No. 5), in which case the meaning would be
that the butterflies cover up or envelope the bush on which
they have alighted.
Tubangyamsi. (f.) Emerged, Figured.
From tubangqolo, figured, many colored; yama, emerged,
come out, and No. 8.
Refers to the butterfly larva emerging beautifully figured
from its cocoon.
Tubayamtiwa. (m.) Emerged, Figured.
Same as previous, but tfwa instead of si. (q. v.)
Macawictiwa. (m.) Wings Striped.
From maca, wing; wic, root of words pertaining to stripes,
marks, lines, etc.
Refers to such figures on butterfly wings, but as the name
contains the root only, it cannot be determined whether it is to
be treated in the verbal sense ; wings are being striped or lined ;
or in the adjective sense: Wings are striped or marked with
lines, but probably the latter.
XXIV. Name Giver belonging to the Shiwahpi (Sage, chryso-
THAMNUS HOWARDII [ToRRY] Gray) CLAN.
Cihongva. (m.) Blossoms Stand.
From cihu, blossom, flower, etc. ; hong, plural root of raise up,
erect, stand, etc., and No. 6.
Refers to the shiwahpi plant as it stands in full bloom.
XXV. Name Giver belonging to the Sikahtayo (Fox) Clan.
Cakwyamtiwa. (m.) Blue (have) Come Out.
From cakw, root of all words pertaining to blue and green;
yama, come out, emerged, and No. 2.
Refers either to the birth, or to the emerging from his burro,
of a small gray or bluish fox (latayo) .
106 Field Columbian Museum — Anthropology, Vol. VI.
Cdkwnomtiwa. (m.) Blue Folded Up.
From cakw (see previous); No. 5 and No. 2.
The name is said to refer to the skins of the latayo as they
may sometimes be seen in the kiva folded up, ready for use in
some dance or ceremony.
Cakwhaynoma. (1.) Blue Hang(s).
From cakw (see previous) ; hay, root word of hang, be sus-
pended, etc., and No. 10.
Refers to the skin of the latayo, mentioned before, which may
often be seen suspended from the walls of houses, kivas, etc.
It is possible that in this case the ending n6ma may have the
meaning explained under No. 5 ; in which case the name would
be: Blue Hang(s) Covered Up, and the name would then call to
mind the fact, that these skins may often be seen wrapped up in
a piece of cloth or buckskin to protect them from dust and smoke.
C^kwainoma. (f.) Blue Walks. ■
From cakw (the w being dropped on account of the following
w) ; wai, root of such words as walk, go, go about, etc., and No. 10.
The meaning is, that a latayo is walking. Yet this is again
one of those instances where it is difficult to say just what the
Name Giver had in mind, because nfima may have the meaning
of No. 5 ; in which case the meaning would be either that the
animal is going about, wrapped or enveloped in his own bluish
skin, or that some one, very likely the Name Bearer, is walking
with a folded or wrapped up skin of the gray fox.
Cakwhepnoma, or Cakwhavi. (f.) Blue Searches or Searched.
From cakw (see preceding) ; heplawu, hunt, search, seek
(pft, havi), and No. 10.
The construction of the name leaves it doubtful whether the
meaning is that the latayo is being looked for or seeks or searches
something himself. From the abbreviated form Cakwhavi, how-
ever, which is often used, it would seem that the latter is meant.
Lomanomtiwa. (m.) Beautifully or Nicely Folded.
From loloma, nice, beautiful, well, etc.; No. 5 and No. 2.
The form lomd, may be taken as an adjective, in which case
the meaning would be, that pretty fox skins are folded up; or it
may be taken in an adverbial sense, in which case the correct
translation of the name would be as given. The construction of
the name admits of both renderings. In either case the fox
skins referred to are those which are gotten ready for ceremonies,
and may often be seen folded up in the kivas.
March, 1905. Hopi Proper Names — Voth. 107
Lomangova. (m.) Pursued Well.
From loma, root for words signifying good, well, beautiful,
etc., and ngfllawu, follow, pursue, etc.
The meaning is, that a fox is being followed, and that it is
done well, and the Name Giver undoubtedly had in mind the
little boy to whom the name was given, and was prompted by
the wish that he might become a successful hunter.
Lomangotiwa. (m.) Pursued or Followed Well.
From loma (see previous) ; ngo, root of words signifying pur-
sue, follow, etc., and No. 2.
Reference is undoubtedly made to a fox-hunt in which the
foxes are being pursued in a manner that excites the admiration
of some observer.
Lomawaytiwa. (m.) Escaped Well.
From loma (see previous); way, root of flee, escape, run away,
etc., and No. 2.
Foxes are referred to that have made their escape in a splendid
manner. The name, however, might also be rendered: (The)
Good One (meaning a fox) Has Escaped.
Lomawaima. (m.) Goes or Walks Well (Straight Ahead).
From loma; wai, root of words, signifying go, walk, etc., and
No. 9.
A fox is thought of as walking nicely straight ahead.
Lomakuku. (m.) Pretty Foot.
From loma, and kuku, foot.
My informant believed that the pretty foot of the fox, espe-
cially of the latayo, were referred to in this case.
Qoyahongsi. (f.) (The) Gray Stand.
From q6ya, a peculiar gray, consisting of individual black and
white objects, especially hair; hong, plural root of erect, raise up,
stand, etc., and No. 8.
The name may either refer to a number of gray foxes or
coyotes standing together, or to the hair on the skins of these
animals.
Qoyahongnoma. (f.) (The) Gray Stand.
For derivation and meaning see previous name. The ending
n6ma, as well as the ending si, seems to have no special signifi-
cance beyond the fact that each indicates a feminine name.
Qoyahepnoma. (f.) Hunt(s) (The) Gray.
From Q6ya (see previous) ; hep, root of hunt, seek, search, etc.,
and No. 19.
108 Field Columbian Museum — Anthropology, Vol. VI.
The Name Giver evidently had in mind some one seeking a
coyote or gray fox (latayo).
Qoyanomka. (f.) The One That Folds Up Gray.
From q6ya; No. 5, and No. 4.
As only the root of "nom" is used, it cannot be determined
whether the meaning is that the latayo is folded or enveloped in
his own grayish skin, or that some female person is folding up
a gray fox skin.
Sifcahongioma. (m.) Yellow Stands Up or Rises.
From sifcangpu, yellow, and hdngioma, be erected, raise up,
also stand up, etc.
It is not quite apparent what is referred to, but very likely a
number of yellow foxes which are supposed to rise or stand up.
Sifcamoyniwa. (m.) Yellow Spread Out.
From siKangpu, yellow; moy, root of spread out, lay out, and
No. 2.
The Name Giver* had in mind a yellow fox skin spread or
stretched out to dry.
Kiwanwikvaya. (m.) Brought (the) Beautiful.
From kiwani, woman's word for pretty, beautiful, etc., and
wikvaya (plural of wikva), bring, fetch; referring to animate
objects.
The supposition is, that some one fetches a pretty fox, the
Name Giver probably imagining the little one to have become a
great hunter and seeing him bring in this highly prized game.
Fox skins are used in many ceremonies and Katcma dances.
Lomangontiwa. (m.) Beautifully Necklaced.
From loma, good, pretty, beautiful; ngon, root of words signi-
fying wear around the neck, etc., and No. 2.
Refers to pretty fox skins worn around the neck by certain
Katcinas.
XXVI. Name Giver belonging to the Tave (A Herb, sarco-
batus verniculatus Torry) Clan.
Cakwkuiva. (m.) Blue Protrudes or Looms Up.
From cakwawusa blue, green; kuito, protrude, come or loom
up, and No. 6.
Refers to the bluish sprouts of the plant when they begin to
protrude from the stems.
March, 1905. Hopi Proper Names — Voth. 109
XXVII. Name Giver belonging to the Tawa (Sun) Clan.
Lomayeshva. (m.) Seated Well (Comfortably).
From loloma, good, well, etc., and yeshe (plural of katu), sit,
rest, etc., and No. 6.
The meaning is somewhat obscure, but my informant believed
that it undoubtedly referred to a party which the Name Giver
had in mind as being comfortably seated in the sunshine. He
said it might also mean "beautifully alighted," in which case it
would refer to the alighting (setting) of the sun. The plural
form of the verb would not necessarily be adverse to this inter-
pretation, as according to Hopi tradition there are several suns
who change about in making the circuit around the earth.
Lomayeshva. (f.) Rarely used. Same as above.
M6yawuu. (m.) Moon.
Refers, of course, to the moon, the Moon clan being related to
the Sun clan.
Kiwanletsnoma. (f.) Beautifully Lined Up.
From kiwani, beautiful, nice (used by women) ; l^tslawu, place
in rows or lines, line up, and No. 10.
The name,, it is said, refers to the different layers or streaks
sometimes seen in the dawning light.
Tawayamtiwa. (m.) Sun (has) Risen.
From tawa, sun; yama, come out, emerged, and No. 2.
XXVIII. Name Giver belonging to the Tavo (Cottontail
Rabbit) Clan.
Aamihoya. (m.) Little Buried One.
From aama, bury or cover up, and No. 1.
Refers to the little rabbits covered up or hidden in their
burrow.
Habiima. (m.) Seeks (or Hunts) Straight Ahead.
From heplawu, hunt, and No. 9.
A hunter, looking for rabbits, is thought of either as going in a
straight course or as looking for rabbits from place to place in a
straight line.
Yeshiva. (m.) Just Sat Down.
From ydshe, sit, and No. 6.
Refers to rabbits who are seen sitting at different places
no Field Columbian Museum — Anthropology, Vol. VI.
XXIX. Name Giver belonging to the Tuwa (Sand) Clan.
Pongfiamoysi. (f.) Altar Spread Out.
From p6ngna, altar; moy, root of spread out, lay out, as
objects to dry, etc., and No. 8.
Refers to the sand or sand field that is usually spread, on the
floor in front of the altars in H6pi kiva ceremonies.
Puhuima. (m.) Renew.
From ptihu, root of words pertaining to make new, renovate,
and No. 9. The verbal form "ma" gives it the idea of progress
from place to place or straight ahead, or from time to time.
The name may refer to the renewal of H6pi altars either from
time to time or from kiva to kfva.
Pongnaletsnoma. (f.) Altar In a Row.
From pdngna; lets, which is the root for all forms of place, or
form in line or row, etc., line up, etc., and No. 10.
Refers to the slabs and other parts of the altar which stand in
the sand ridge in a row or line.
Pongnaletstiwa. (m.) Altar Placed In a Row.
From pongna; lets (see previous), and No. 2.
Refers in all probability to the same as the previous name.
Pongnayeshtiwa. (m.) Altars In Place.
From pongna; y£she (pi. of katu), lie, be in place or placed,
and No. 2.
The name in all probability refers to altar paraphernalia
. which has been brought into the kfva for use in the ceremony
and is lying on the kiva floor. It may, however, also refer to
the various altars that are put up in sand ridges in different
kivas in certain ceremonies, such as the Soyal, Wuwuchim, etc.
Pongnanomsi. (f.) Altar Wrapped Up.
From pongna; No. 5 and No. 8.
Reference is undoubtedly made to the altar paraphernalia
which are often wrapped up in an old piece of buckskin, cloth,
or in a blanket when brought to the kiva for use in the ceremony
from the house where they are kept. As only the root of "nom"
is given, the name could also be rendered: Wraps Up Altar.
Pongnahongniva. (m.) Altar Erected or Raised.
From p6ngna; hong, the root of such words as erect, raise up,
etc., and No. 3.
The name undoubtedly refers to an altar as it is seen erected
on the sand ridge and sand field in the kiva.
March, 1905. Hopi Proper Names — Voth. hi
Pongnawicioma. (m.) Altar Drawn Up In Line.
From pongna, altar, and wicioma, draw up, arrange in line,
that is, one object behind the other; another verb being used if
several objects form a line by being placed side by side.
It is not quite clear what is referred to, but probably to such
objects on H6pi altars as crooks, birds, bahos, etc.
Pongna-mana. (f.) Altar Maiden.
From pongna, altar, and mana, maiden, virgin.
Reference is made to certain figurines on such Hopi altars as
the Oaqol, Lagon, etc., which are called maidens, as Oaqol-
mana (Oaqol-maiden) , Lagon-mana, (Lagon-maiden), etc.
Qomaletstiwa. (m.) Face Painted Lined Up, or In a Row.
From qoma, the root word of all words that pertain to paint-
ing the face; letslawu, place in a row or line several objects side
by side, and No. 2.
The Name Giver alone could tell just what was meant by this
name, as the construction of the name permits of different mean-
ings, as: Those With Painted Faces In a Line or Row, Face
Paintings or Marks In a Line or Row, etc.
Pongnaletsnoma. (f.) Altar In Row.
From pongna; altar, letslawu (see previous), and No. 10.
The name refers to the different slabs, sticks, bahos, etc., of
an altar that stand side by side in the sand ridge.
Pongnamoysi. (f.) Altar Spread Out.
From pdngna, altar; moy, root of words signifying lay or
spread out, as peaches, herbs or corn to dry, and No. 8.
In this case the sand spread out on the kiva floor where an
altar is erected is referred to.
Cihongnoma. (f.) Blossoms Stand.
From cihu, blossom; hong (pi. form of erect, raise or stand up,
etc.), and No. 10.
Refers to the plant tufcamsi (prairie dog blossom) which is
said to be owned by this group of clans, and which is here thought
of as standing in bloom.
Basa. (m.) Field.
Cakwhongsi. (f.) Blue Standing.
From cakwawusa, blue or green; hong, plural root of raise up,
stand, etc., and No. 8.
Refers to the blue blossoms of tuEamsi, "prairie dog blossom"
(delphinum scaposum) which is said to be controlled by the sand
clan.
ii2 Field Columbian Museum — Anthropology, Vol. VI.
Cakwuna. (m.) Blue Stands.
Same as previous, only here the verb is referred to in the singular.
Lomalehtiwa. (m.) Beautiful (ly) Straightened or Leveled Up.
From lolama, good, nice, beautiful; leh, root of words signify-
ing straighten up, even up, level up, and No. 2.
XXX. Name Giver belonging to the Tcua (Rattlesnake)
Clan.
Lolookongwuu. (m.) Bull-snake.
Members belonging to the Rattlesnake clan frequently give
names referring to other kinds of snakes.
Naciletsnoma. (f.) Self Blossoms In a Row.
From No. 11; lets, root of words signifying in a row or in a
line, and No. 10.
The name is said to refer to the blossoms of tufcamsi (delphi-
num scaposum), a plant which is very extensively used in Hopi
ceremonies, and which here seems to be thought of as forming
the ornament of children or maidens that are supposed to be
standing in a line. The plant is referred to because the Tufcamsi
clan is closely related to the snake clan.
Kwiniwikya. (m.) Take North or Northward.
From kwini, root of words pertaining to north, and wikya, a
peculiar plural form of wikva, bring, fetch, something animate.
The name is said to refer to the getting and taking away of
the snakes for and after the Snake ceremony by the priests, some
of the snakes being hunted and afterwards released north, some
west, etc., of the village.
Ytiyahiova. (m.) Just Dressed Up.
From ytiyahio, root of words signifying dress up, paint up,
etc., and No. 6.
Undoubtedly reference is made to the Snake priests who are
ready and dressed up for the ceremony.
Tctihoyniva. (m.) Rattlesnake Gone.
From tcua, rattlesnake; hoya, gone, left, literally: flown away,
and No. 3.
Pongnaletsnoma. (f.) Altar In a Line.
From pdngfia, altar; lets, root of in line or row, line up, etc.,
and No. 10.
It is said that the name refers to the idols and altar para-
phernalia of the Snake altar which are standing and lying in a
line in the kiva during the ceremonies.
March, 1905. Hopi Proper Names — Voth. iii
XXXI. Irregular.
Manihoya. (f.) Little Maiden.
Should be manahoya, but it was said a little boy, who could
not speak very well, called the little sister manihoya, and so she
kept that name.
Moro. (m.) Burro.
A nickname given to a boy because he once represented, as
one of the clowns at a Katcma dance, a burro.
Mute, (m.)
A name derived from one of the Pueblos of New Mexico, and
given to a Hopi by his people because he had been visiting the
Pueblos.
FEB 1 7 1938
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