276 AMERICAN ANTHROPOLOGIST [n. s., i, 1899
necessitates a knowledge of the social composition of Walpi and of the history of the different phratries which make up the popu- lation of the village.
There is a corollary to the above conclusions. No pueblo in the southwest, outside of Tusayan, has the same ceremonial calen- dar as Walpi, because the population of none is made up of the same clans united in the same relative proportions. Hence the old remark that what is true of one pueblo is true of all, does not apply to their ritual. Some ceremonies at Jemez, Acoma, Sia, and Zufti, for instance, are like some ceremonies at Walpi ; but the old ceremonial calendar in any one of these pueblos was different from that of the other, because the component families were not the same. In the same way the ceremonies at Hano and Walpi have certain things in common, due no doubt to the assimilation in the latter of certain Tanoan clans, but their calen- dars are very different. The TUntai at Hano differs more widely from the Winter Solstice ceremony at Walpi, a gunshot away, than the Walpi observance differs from that at Oraibi, twenty miles distant. So we might also predict that if we knew the character of Winter Solstice altars in the Rio Grande Tewa villages, they would be found to resemble those of Hano more closely than the altars of Hano resemble those of Walpi.
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