, especially at the
extremities of ladles or smaller objects of pottery.

Many handles of ladles made at Hano in late times are modeled in the
form of the Paiakyamu,[120] a glutton priesthood peculiar to that
Tanoan pueblo. From the data at hand we may legitimately conclude that
the conception of the clown-priest is modern in Tusayan, so far as the
ornamentation of pottery is concerned.

The large collections of so-called modern Hopi pottery in our museums
is modified Tanoan ware, made in Tusayan. Most of the component
specimens were made by Hano potters, who painted upon them figures of
_katcinas_, a cult which they and their kindred introduced.

Several of the food bowls had evidently cracked during their firing or
while in use, and had been mended before they were buried in the
graves. This repairing was accomplished either by filling the crack
with gum or by boring a hole on each side of the fracture for tying.
In one specimen of black-and-white ware a perfectly round hole was
made in the bottom, as if purposely to destroy the usefulness of the
bowl before burial. This hole had been covered inside with a rounded
disk of old pottery, neatly ground on the edge. It was not observed
that any considerable number of mortuary pottery objects were "killed"
before burial, although a large number were chipped on the edges. It
is a great wonder that any of these fragile objects were found entire,
the stones and soil covering the corpse evidently having been thrown
into the grave without regard to care.

The majority of the ancient symbols are incomprehensible to the
present Hopi priests whom I have been able to consult, although they
are ready to suggest many interpretations, sometimes widely divergent.
The only reasonable method that can be pursued in determining the
meaning of the conventional signs with which the modern Tusayan
Indians are unfamiliar seems, therefore, to be a comparative one. This
method I have attempted to follow so far as possible.

There is a closer similarity between the symbolism of the Sikyatki
pottery and that of the Awatobi ware than there is between the
ceramics of either of these two pueblos and that of Walpi, and the
same likewise may be said of the other Tusayan ruins so far as known.
It is desirable, however, that excavations be made at the site of Old
Walpi in order to determine, if possible, how widely different the
ceramics of that village are from the towns whose ruins were studied
in