ide of the
continuation of the flattened facet.

Specimens _h_ to _m_ are forms of pahos which I can not identify. They
are painted green, generally with black tips, round, flattened, and of
small size. Figure _n_ is a part of a paho which closely resembles
prayer-sticks found in the cliff houses of Mesa Verde and San Juan
valley of northern New Mexico.

Numerous specimens of a peculiar razor-shape paho were found, two of
which are shown in plate CLXXV, _o_, _s_. The paho shown in figure _d_
is flat on one side and rounded on the other, narrowing at one end,
where it was probably continued in a shaft, and a hole is punctured at
the opposite extremity, as if for suspension. It is barely possible
that this may have been a whizzer or bull-roarer, such as are used at
the present day to imitate the wind, and commonly carried by the
performer in a public dance who personifies the warrior. Figure _t_
differs from the ordinary flute paho in having five constrictions in
the upper part, and in being continued into a very long shank.

The best preserved of all the pahos from the Sikyatki graves are
represented in _u_ and _v_, both of which were found in the same
mortuary bowl. They are painted with a thick layer of green pigment,
and have shafts, which are blackened and placed in opposite directions
in the two figures. Their general form may be seen at a glance. The
lower surface of the object shown in _u_ is perfectly flat, and the
part represented at the upper end is evidently broken off. This is
likewise true of both extremities of the object shown in _v_; it is
also probable that it had originally a serrated end, comparable with
that shown in _c_. A similar terraced extremity survives in the corn
paho carried by the so-called Flute girls in the biennial celebrations
of the Flute ceremonies in the modern Tusayan pueblos.

I refer the paho to the second group of sacrifices mentioned by
Tylor,[163] that of homage, "a doctrine that the gist of sacrifice is
rather in the worshiper giving something precious to himself than in
the deity receiving benefit. This may be called the abnegation theory,
and its origin may be fairly explained by considering it as derived
from the original gift theory."

While it is probably true that the Hopi barters his paho with the idea
of receiving in return some desired gift, the main element is probably
homage, but there is involved in it the third and highest element of
sacrifice, abnegation. It