In his classic book The Hero with a Thousand Faces, Joseph Campbell delves into the universal mythic narrative of the culture hero (traditionally male) who does not conquer but ultimately brings back some sort of help in favor of his people .
Elements of these legends are consistent across cultures around the world, with the SakwaWakaKatsina (Katsina Blue Cow), an image of the Hopi Kachina (Myrabella/CC BY-SA 4.
0), a mythological framework that the Hopi clearly possess.
Members of the Tsu tell a long legend of their clan origins, which includes a journey across the sea.
According to oral histories, in the village of Toconavi (near the Navajo Mountains in southern Utah) lived a young man named Tiyo, whose name literally means an adolescent boy.
This always contemplative and curious young man was accustomed to sit on the banks of the Pisisvayu (Colorado River) and contemplate the course of its waters.
He wondered why this precious life force disappeared from the south when people's corn cobs grew as long as a man's finger. He asked if anyone knew where the river ended and where all the water flowed.
His father said, No, we do not know.
But in the end it must be joined to the Patovahekach, the great water.
Some of our grandfathers were there in ancient times [italics added], but those who are alive now are not familiar with all the lands through which the river passes.
'"Finally, the boy decides to embark on a journey to solve this mystery, and within a hollowed-out, drum-like log of poplar sealed at both ends with pi?on pitch, Tiyo travels downstream until he comes to the sea.
Soon he drifted to the island of Kòokyangwso'wúuti (Grandmother Spider), and on the island (or underground prayer room) he asked for her help.
The Hopi consider Spider Woman to be a major deity in their mythology, second only to Maso.
[Late 19th-century ethnographer and archaeologist] Jesse Walter Fox wrote: "She is the goddess of wisdom, who can change her form at will.
"(Maso was the Hopi god of the underworld, death, fire, and the earth plane.
Campbell quotes the Navajo version of the monad in his book.
The Navajo, or Dené, traditionally lived and still live in an area adjacent to the Hopi.
), the Grandmother Spider or Spider Woman of Native American legend.
(CC BY-SA 3.
0) In the distance is another island belonging to the Snake People, Kiva.
After walking between the islands on the rainbow bridge created by Grandmother Spider, Tiyo uses a special medicine she gave him to pacify the following animals: the mountain lion (symbolizing the northwest), the bear (southwest), the grey wolf (southeast), the wildcat (northeast), and lastly, a giant rattlesnake (Underworld).
He then descends the ladder of the Kivas, where the walls are covered with ceremonial snakeskin garments, and finds a group of men whose faces are painted metallic black (Yarahayi, Mirror Iron).
They wore short blue dresses symbolizing the southwest (direction of the sea) and many necklaces of shells and coral beads.
Hopi Snake Dancer, 1924, Northern Arizona (public **** field), testing his endurance, the Snake Man tries to make Theo dizzy by delivering a strong dose of "tobacco" (marijuana?). to make Theo dizzy but Kòokyangwso'wúuti helps him pull the smoke out of his incredible ***.
"The young man described his journey.
After that, the kikmongwi (chief) said, "Well, you've found out where the river meets the great water. We're snake people. We are not like the other people you know now we are going to show you something.
"These aliens put on snake costumes and turned into all kinds of angry snakes, rattlesnakes, bull snakes, king snakes, and so on.
Among them were teenage girls who also turned into hissing, slithering snakes.
Sitting behind his ears, Kòokyangwso'wúuti urged Tiyo to keep his courage, after which the serpents resumed their human form and accepted him as one of their own.
Then they taught him the rites of the serpent, and it is still danced in the Hopi Tableland a few years before August.
In addition, he married the most beautiful snake women, in the front row are the snake dancers near the foot-drums of the village of Third Mesa Oraibi in 1898, and in the next row are the antelope dancers, one of them with a wreath of poplar wood, medicine bowls, and water jets.
Leaves of the "snake house" in the background.
(public **** field), the Palulukon (horned water snake) emerging from a clay pot, wrestling with the Coyemusi, or with a Hopi painting of a clay-headed Kachina clown.
Cutchins is the spirit messenger.
(Public **** field), in other versions of this myth, Tiyo visited the island of Hurun Inwuti (hard-born female) on the island of Kiva.
During the day, she appears as a withered old woman when Tawa (the sun) is high in the sky, Tawa being the spirit and creator of the sun in Hopi mythology.
(the public **** domain), but at night, when he returns to this western house, she becomes a beautiful woman.
Another theory is that Tiyo spent the night with the lovely Hurun Yuti*** in order to win her favor, thus obtaining many coveted turquoise beads, red coral and shells.
However, in the morning, she (like the previous variant) turns back into a repulsive witch.
"The Hurun Five possesses the moon, the stars and all hard substances such as beads, coral and shells.
"This statement suggests that the Western goddesses are associated not only with sea shells and coral, but also with the "hard objects" of the Moon and stars.
Hopi scholar Harold Cowland argues that the Hard Creature is a woman and that the Spider Grandmother is simply a variation of the same archetype, Mother Earth.
However, he goes on to point out the special role of pre-gods in the early history of Hopi navigation: "Hurun Uti is associated with the myth that the Hopi came to their present world by sea, rather than through the Sipapuni.
"According to some, the subterranean Sipapuni is where the Hopi traveled from the former Third World (or Era) to the present Fourth World.
It is located at the bottom of the Grand Canyon on the Colorado River and is actually a geologic feature known as a travertine dome.
This circular limestone structure, gradually deposited by mineral water, is about 75 feet (23 meters) in diameter, and can be seen on Google Earth's map of the Grand Canyon's Travertine Dome.
(Source: Google Earth, 2017), Tiyo eventually returned to Toconavi with his serpent mana (maiden).
"At that time, only the divided or separated Spring (Bátki) Clan (also called Patki, or Water Clan) and Pona (a type of cactus) lived there, but with the arrival of the young couple, a new clan, the Serpent Clan, came to the village.
"Upon the couple's return, Tiyo's wife gave birth to a brood of snakes, which began to bite so many Hopi children that he was forced to return to the Serpents in order to give them his reptilian offspring.
After that, the woman gave birth to only human children, two Hopi Indian Kachina dolls (male and female), around 1900.
(Public **** domain) Later the Snake family migrated to Kawestima, which is the cliff dwelling known as Betatakin and Keet-Seel located in the Navajo National Monument in northern Arizona.
By the way, the name of this national monument is actually a misnomer, as the Navajo people neither built these two villages nor inhabited them.
Instead, these ruins belong to the ancient Hopi ancestors known as Hisatsinom.
Subsequently, the Serpents moved to the village of Volpi on First Mesa, where they live to this day.
This legendary ocean voyage, which led to the origins of the Serpents, clearly illustrates the basic monomyth of the "Hero's Journey" written by Joseph Campbell.
Its first two members, Tiyo and his anonymous serpentine wife, joined the aquatic family of the village of Toknavi, which only emphasizes their ****ual maritime tradition.
The other two names for the Water Clan are the Boat Clan and the Water Dwellers.
It is interesting to note that the so-called "serpent effigies" of the god Palulukan, i.e. snakes with horns or feathers, were preserved by these two clans.
In Volpi, the serpent clan was the main culprit.
In Sikomovi, also in the first terrace, the Vatel clan was responsible.
Hopi Palucon is similar to Maya Kukulcan and Aztecan Quetzalcoatl, right: Moki (Hopi) Snake Dance, Plaza de Valpi (Valpi), 1899.
Photo by Ben Wittig.
Note the observer standing on top of the Serpent Rock.
Top left: the village of Volpi in the distance, the first terrace.
Bottom left: Hopi girl, butterfly hairstyle, flowerpot.
In addition to Hopi lore, many cultural and linguistic similarities exist between the people of the South Pacific and the people of the American Southwest on the rafts of reeds in the eastern Pacific, from the former Third World, washed away by floods, to the current Fourth World.
I'll give you just one example.
The Samoan word sua and the Hopi word tsu'a both mean "snake" and have the same sound and feel.
Contrary to the prevailing academic paradigm, it was the collective wisdom of the peoples of North and South America and Oceania that allowed them to land on distant shores at an early age.
The astronomical and navigational skills of these globe-spanning snake seafarers, sometimes referred to as Nagas, must have been the common currency of the day, by Gary A.
David, above: left: Hopi snake dancer (adobegalley) right: 1946 (public **** domain), Gary A.< /p>
Hopi male at the annual snake dance and rain ceremony.
David has been a writer and independent researcher on Southwestern archaeological sites and rock art for nearly three decades, and his books on Hopi and other Arizona and Pueblo ancestral cultures include .