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Updated: June 17, 2025
I was at that time impressed by the extent of the mounds, and prepared a rough sketch of the ground plan of the former houses, but from lack of means was unable to conduct any systematic excavation of the ruin. Comparatively nothing concerning the ruin of Sikyatki has been published, although its existence had been known for several years previously to my visit.
We prosecuted our excavations at Sikyatki for a few days over three weeks, choosing as a site for our camp a small depression to the east of the ruin near a dwarf cedar at the point where the trail to Kanelba passes the ruin. The place was advantageously near the cemeteries, and not too far from water.
It is worthy of note that, as a rule, bone implements are more common in houses than in graves; and since the Awatobi excavations were conducted mostly in living rooms, while those at Sikyatki were largely in the cemeteries, the bone implements from the former pueblo far outnumber those from the latter.
In no instance do the food bowls exhibit marks of smoke blackening, an indication that they had not been used in the cooking of food, but merely as receptacles of the same. The beautiful decoration of these vessels speaks highly for the artistic taste of the Sikyatki women, and a feast in which they were used must have been a delight to the native eye so far as dishes were concerned.
Mr G. P. Winship, now librarian of the John Carter Brown Library at Providence, visited our camp at the ruin mentioned, and remained with us a few weeks, rendering important aid and adding an enthusiastic student to our number. Mr James S. Judd was a volunteer assistant while we were at Sikyatki, aiding me in many ways, especially in the management of our camp.
In this design there are likewise two sunflower symbols. The modified cross figure in b of the same plate, like that just mentioned, suggests a swastica, but fails to be one, and unless the complicated design in figure c may be so interpreted, no swastica was found at Sikyatki or Awatobi. Plate CLX, d, shows another form of cross, two arms of which are modified into triangles.
This fact, like so many others drawn from a study of the Tusayan ritual, indicates that the cult of the Corn-maids is more vigorous today than it was when Sikyatki was in its prime. Many pictures of masks on modern Tusayan bowls are identified as Tacab or Navaho katcinas. Their symbolism is well characterized by chevrons on the cheeks or curved markings for eyes.
While an isosceles triangle represents the simplest form of the butterfly symbol, and is common on ancient pottery, a few vessels from Sikyatki show a much more realistic figure. In plate CXXXIV, f, is shown a moth with extended proboscis and articulated antennæ, and in d of the same plate another form, with the proboscis inserted in a flower, is given.
The modern Tusayan Indians declare that the equal-arm cross is a symbol of the "Heart of the Sky" god, which, from my studies of the effigies of this personage on various altars, I have good reason to identify with the lightning. Most of the pottery from Sikyatki is ornamented with geometric designs and linear figures, the import of many of which are unknown.
The best examples of ceramic art from the graves of Sikyatki, in texture, finish, and decoration, are, in my judgment, superior to any pottery made by ancient or modern Indians north of Mexico. Indeed, in these respects the old Tusayan pottery will bear favorable comparison even with Central American ware.
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