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They remained for or shorter or
longer periods at many different places. Finally they came to the Little
Colorado River, and about there it was where they assumed the clan name,
but just exactly where the place was nobody can tell. Their forefathers
say that the party once came upon a dead bear that they looked at, and
from that they were called forever afterwards the Bear clan. Another party
that traveled with them took the hide of the bear, of which the hair had
already been removed by little animals (Mû'yi. Pl. Mû'mutyu), who use hair
or wool for their nests or burrows.
These people took the skin and cut
from it carrying straps (piqö'sha), from which they were called Piqö'sha
clan. Another party came upon the bear at just this time and were called
Mû'yi clan, after the small mice mentioned before. These three clans
arrived there just about the same time, and hence are considered as
closely related to one another.
Shortly after another party passed by and found many blue-birds sitting
upon the cadaver eating from it; so they were called the Bluebird clan (Chórzh-ñamu).
Still later another party, came upon the scene and found the remains of
the cadaver full of spider web, so this party was called Spider (Kóhk'ang)
clan. By and by a sixth migrating party came along.
By this time the bones
of the bear were bleached already. They took the skull, tied yucca leaves
to it and carried it along as a drinking vessel in the manner in which the
chief's or priest's jugs (móngwikurus) are carried at the present time,
and from this. that party was called the jug (Wíkurzh) clan. Finally a
seventh party came along and found the place where the bear had been
killed swarming with ants, so they were called the Ant (Án-ñamu) clan.
These seven clans have derived their names from the same origin, and are
now considered as being related to one another. The Bear clan is also said
to have halted at various places along the Little Colorado River. From
there they moved eastward, stopping for some time at a place called Badger
Spring (Honánva).
From this place they again moved eastward, stopped at a place called
Mákwutavi, and from here they finally moved to Matö'ví, a large spring a
number of miles south of Shongópavi. At this place they also remained for
a considerable length of time, but finally they moved northward to the
present site of Shongópavi, where they remained. They being the first to
arrive at this place, they have ever since considered themselves to be the
leading clan in the village, the village chief having also been chosen
from their clan.
A few persons of the Bear clan moved from here to Oraíbi,
where the chieftainship of the so-called Liberal or Friendly faction is
still held by that clan, the Conservative or Hostile faction of that
village selecting their chief from the Spider clan. Two of this clan moved
to the villages of Shupaúlavi and Mishóngnovi, where the office of the
village chief has also remained in this clan to the present day.
The Bear clan brought with them the altar paraphernalia, song, etc., of
the Blue Flute cult. When they stopped and planted anywhere they would
perform the Blue Flute ceremony and sing the songs, and their crop would
then grow and mature very quickly, so that they would have something to
eat. They also brought with them the Hû Katcina, the Bear (Hon) Katcina,
the Â'ototo Natácka, his wife Cóoyok Wuhti, and finally the Cóoyoko Táhaam.
Later on other clan and migrating parties arrived at Shongópavi asking of
the Bear clan admission to the village. If proper arrangements could be
made with the Bear clan they remained; if not, they moved on. Many of the
large and small ruins with which the country is covered date back to the
time of the migration of these different clans, showing the places where
they made stays of shorter or longer duration.
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