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+Project Gutenberg (https://www.gutenberg.org) public repository for
+eBook #63175 (https://www.gutenberg.org/ebooks/63175)
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-The Project Gutenberg EBook of The Sia, by Matilda Coxe Stevenson
-
-This eBook is for the use of anyone anywhere in the United States and most
-other parts of the world at no cost and with almost no restrictions
-whatsoever.  You may copy it, give it away or re-use it under the terms of
-the Project Gutenberg License included with this eBook or online at
-www.gutenberg.org.  If you are not located in the United States, you'll have
-to check the laws of the country where you are located before using this ebook.
-
-Title: The Sia
-       (1894 N 11 / 1889-1890 (pages 3-158))
-
-Author: Matilda Coxe Stevenson
-
-Release Date: September 10, 2020 [EBook #63175]
-
-Language: English
-
-Character set encoding: UTF-8
-
-*** START OF THIS PROJECT GUTENBERG EBOOK THE SIA ***
-
-
-
-
-Produced by Robert Tonsing, PM for Bureau of American
-Ethnology, The Internet Archive (American Libraries) and
-the Online Distributed Proofreading Team at
-https://www.pgdp.net (This file was produced from images
-generously made available by the Bibliothèque nationale
-de France (BnF/Gallica) at http://gallica.bnf.fr)
-
-
-
-
-
-
-
-
-
-             SMITHSONIAN INSTITUTION—BUREAU OF ETHNOLOGY.
-
-                               THE SIA.
-
-                                  BY
-                        MATILDA COXE STEVENSON.
-
-
-
-
-                               CONTENTS.
-
-
-                                                                   Page.
-  Introduction                                                         9
-
-  Cosmogony                                                           26
-
-  Cult societies                                                      69
-
-  Theurgistic rites                                                   73
-      Rain ceremonial of the Snake society                            76
-      Rain ceremonial of the Giant society                            91
-      Four-night ceremonial of the Giant society for the healing
-        of a sick boy                                                 97
-      Rain ceremonial of the Knife society                           101
-      Society of the Quer´ränna                                      112
-      Rain ceremonial of the Quer´ränna society                      113
-      Other societies                                                116
-      Society of the cougar                                          118
-      Society of Warriors                                            121
-
-  Songs                                                              123
-      A rain song of the Shū´wi Chai´än (Snake society)
-      A song of the Shū´wi Chai´än (Snake society) for healing the
-        sick                                                         125
-      A rain song of the Sko´yo Chai´än (Giant society)              126
-      A song of the Sko´yo Chai´än (Giant society) for healing the
-        sick                                                         127
-      A rain song of the His´tiän Chai´än (Knife society)            128
-      Portion of a rain song of the His´tiän Chai´än (Knife
-        society)                                                     129
-      A rain song of the Quer´ränna Chai´än                          130
-      Prayer for sick infant                                         130
-
-  Childbirth                                                         132
-
-  Mortuary customs and beliefs                                       143
-
-  Myths                                                              146
-      The Coyote encounters disappointment                           147
-      The Coyote and the Cougar                                      154
-      The Coyote and the Rattlesnake                                 156
-      The Skatona                                                    157
-
-
-
-
-                            ILLUSTRATIONS.
-
-
-                                                                   Page.
-
-  PL.  I. A view of Sia, showing a portion of village in ruins         8
-
-      II. Plaza, Sia                                                  10
-
-     III. Sisters; cleverest artists in ceramics in Sia               12
-
-      IV. Group of Sia vases                                          14
-
-       V. The Oracle                                                  16
-
-      VI. Stone house showing plaster on exterior                     22
-
-     VII. Stampers at work                                            24
-
-    VIII. Pounders completing work                                    26
-
-      IX. I-är-ri-ko, a Sia fetich                                    40
-
-       X. Personal adornment when received into third degree of
-            official membership in Cult society (_A_, Ko-shai-ri;
-            _B_, Quer´-rän-na; _C_, Snake society                     70
-
-      XI. Hä´-cha-mo-ni before plume offerings are attached (_A_,
-            hä´-cha-mo-ni and official staff deposited for Sûs
-            sĭs-tin-na-ko; _B_, hä´-cha-mo-ni and official staff
-            deposited for the sun; _C_, hä´-cha-mo-ni and official
-            staff deposited for the cloud priest of the north; _D_,
-            hä´-cha-mo-ni and official staff deposited for the
-            cloud priest of the west; _E_, hä´-cha-mo-ni and
-            official staff deposited for the cloud priest of the
-            zenith)                                                   74
-
-     XII. Hä´-cha-mo-ni with plume offerings attached (_F_,
-            hä´-cha-mo-ni deposited for the Sia woman of the north
-            and of the west; _G_, hä´-cha-mo-ni offered to the
-            cloud woman of the cardinal points; _H_, gaming block
-            offered to the cloud people; _I_, hä´-cha-mo-ni and
-            official staff deposited for the snake ho´-na-ai-te of
-            the north)                                                76
-
-    XIII. Hä´-cha-mo-ni with plumes attached (_A_, deposited for
-            cloud priest of the north; _B_, deposited for
-            Ho-chan-ni, arch ruler of the cloud priests of the
-            world; _C_, deposited for cloud woman of the north;
-            _D_, bunch of plumes offered apart from hä´-cha-mo-ni;
-            _E_, bunch of plumes offered apart from hä´-cha-mo-ni)    78
-
-     XIV. Altar and sand painting of Snake society                    80
-
-      XV. Altar of Snake society                                      82
-
-     XVI. Ceremonial vase                                             84
-
-    XVII. Vice ho´-na-ai-te of Snake society                          86
-
-   XVIII. Altar and sand painting of Giant society (_A_, altar;
-            _B_, sand painting)                                       90
-
-     XIX. Altar of Giant society photographed during ceremonial       92
-
-      XX. Ho´-na-ai-te of Giant society                               94
-
-     XXI. Sick boy in ceremonial chamber of Giant society             96
-
-    XXII. Altar and sand painting of Knife society                    98
-
-   XXIII. Altar of Knife society photographed during ceremonial      100
-
-    XXIV. Ho´-na-ai-te of Knife society                              102
-
-     XXV. Altar of Knife society, with ho´-na-ai-te and vice
-            ho´-na-ai-te on either side                              104
-
-    XXVI. Shrine of Knife society                                    108
-
-   XXVII. Shrine of Knife society                                    110
-
-  XXVIII. Altar of Quer´-rän-na society                              112
-
-    XXIX. Altar of Quer´-rän-na society                              114
-
-     XXX. Ho´-na-ai-te of Quer´-rän-na society                       116
-
-    XXXI. Sia masks (A, masks of the Ká-ᵗsû-na; B, mask of female
-            Ká-ᵗsû-na; C, masks of the Ká-ᵗsû-na)                    118
-
-   XXXII. Sia masks (A, masks of the Ká-ᵗsû-na; B, masks of female
-            Ká-ᵗsû-na)                                               120
-
-  XXXIII. Prayer to the rising sun                                   122
-
-   XXXIV. Personal adornment when received into the third degree of
-            official membership of Cult society (A, spider; B,
-            cougar; C, fire; D, Knife and Giant; E, costume when
-            victor is received into society of Warriors; F, body of
-            warrior prepared for burial, only the face, hands, and
-            feet being painted)                                      140
-
-    XXXV. Ceremonial water vases; Sia (A, a cross emblematic of the
-            rain from the cardinal points; B, faces of the cloud
-            men; C, faces of the cloud women; D, clouds and rain;
-            E, vegetation; F, dragonfly, symbolic of water)          146
-
-
-  Fig. 1. Sia women on their way to trader’s to dispose of pottery    12
-
-       2. Sia women returning from trader’s with flour and corn       13
-
-       3. Pauper                                                      18
-
-       4. Breaking the earth under tent                               21
-
-       5. Women and girls bringing clay                               22
-
-       6. Women and girls bringing clay                               23
-
-       7. Depositing the clay                                         24
-
-       8. Mixing the clay with the freshly broken earth               25
-
-       9. Women sprinkling the earth                                  26
-
-      10. The process of leveling                                     27
-
-      11. Stampers starting to work                                   28
-
-      12. Mixing clay for plaster                                     29
-
-      13. Childish curiosity                                          30
-
-      14. Mask of the sun, drawn by a theurgist                       36
-
-      15. Diagram of the White House of the North, drawn by a
-            theurgist                                                 58
-
-      16. The game of Wash´kasi                                       60
-
-      17. Sand painting as indicated in Plate XXV                    102
-
-      18. Sand painting used in ceremonial for sick by Ant society   103
-
-      19. Sia doctress                                               133
-
-      20. Mother with her infant four days old                       142
-
-  [Illustration: Bureau of Ethnology.    Eleventh Annual Report PLate I
-
-  A VIEW OF SIA, SHOWING A PORTION OF VILLAGE IN RUINS.]
-
-
-
-
-                               THE SIA.
-
-                     BY MATILDA COXE STEVENSON.[1]
-
-
-                             INTRODUCTION.
-
-All that remains of the once populous pueblo of Sia is a small group
-of houses and a mere handful of people in the midst of one of the
-most extensive ruins of the Southwest (Pl. I) the living relic of an
-almost extinct people and a pathetic tale of the ravages of warfare and
-pestilence. This picture is even more touching than the infant’s cradle
-or the tiny sandal found buried in the cliff in the canyon walls. The
-Sia of to-day is in much the same condition as that of the ancient cave
-and cliff dweller as we restore their villages in imagination.
-
-The cosmogony and myths of the Sia point to the present site as their
-home before resorting to the mesa, which was not, however, their first
-mesa home; their legends refer to numerous villages on mountain tops in
-their journeying from the north to the center of the earth.
-
-The population of this village was originally very large, but from its
-situation it became a target during intertribal feuds. A time came,
-however, when intertribal strife ceased, and the pueblo tribes united
-their strength to oppose a common foe, an adversary who struck terror
-to the heart of the Indian, inasmuch as he not only took possession of
-their villages and homes, but was bent upon uprooting the ancestral
-religion to plant in its stead the Roman Catholic faith. To avoid this
-result the Sia fled to the mesa and built a village, but the foe was
-not to be thus easily baffled and the mesa village was brought under
-subjection. That these people again struggled for their freedom is
-evident from the report of Vargas of his visit there in 1692:
-
-  The pueblo had been destroyed a few years before by Cruzate, but it
-  had not been rebuilt. The troops entered it the next morning. It
-  was situated upon the mesa of Cerro Colorado, and the only approach
-  to it was up the side of the plateau by a steep and rocky road. The
-  only thing of value found there was the bell of the convent, which
-  was ordered to be buried. The Indians had built a new village near
-  the ruins of the old one. When they saw the Spaniards approach they
-  came forth to meet and bid them welcome, carrying crosses in their
-  hands, and the chiefs marching at their heads. In this manner they
-  escorted Vargas and his troops to the plaza, where arches and
-  crosses were erected, and good quarters provided them. He caused
-  the inhabitants to be assembled, when he explained to them the
-  object of his visit and the manner in which he intended to punish
-  all the rebellious Indians. This concluded, the usual ceremonies of
-  taking possession, baptism and absolution, took place.[2]
-
-And the Sia were again under Spanish thraldom; but though they made
-this outward show of submitting to the new faith, neither then nor
-since have they wavered in their devotion to their aboriginal religion.
-
-The ruins upon the mesa, showing well-defined walls of rectangular
-stone structures northwest of the present village, are of considerable
-magnitude, covering many acres. (Pl. II.) The Indians, however, declare
-this to have been the great farming districts of Pó-shai-yän-ne (quasi
-messiah), each field being divided from the others by a stone wall, and
-that their village was on the mesa eastward of the present one.
-
-The distance from the water and the field induced the Sia to return
-to their old home, but wars, pestilence, and oppression seem to have
-been their heritage. When not contending with the marauding nomad
-and Mexican, they were suffering the effects of disease, and between
-murder and epidemic these people have been reduced to small numbers.
-The Sia declare that this condition of affairs continued, to a greater
-or less degree, with but short periods of respite, until the murders
-were arrested by the intervention of our Government. For this they are
-profoundly grateful, and they are willing to attest their gratitude in
-every possible way.
-
-The Sia to-day number, according to the census taken in 1890, 106, and
-though they no longer suffer at the murderous hand of an enemy, they
-have to contend against such diseases as smallpox and diphtheria, and
-it will require but a few more scourges to obliterate this remnant of
-a people. They are still harassed on all sides by depredators, much as
-they were of old; and long continued struggle has not only resulted in
-the depletion of their numbers, but also in mental deterioration.
-
-The Sia resemble the other pueblo Indians; indeed, so strikingly alike
-are they in physical structure, complexion, and customs that they might
-be considered one and the same people, had it not been discovered
-through philological investigation that the languages of the pueblo
-Indians have been evolved from four distinct stocks.
-
-Sia is situated upon an elevation at the base of which flows the Jemez
-river. The Rio Salado empties into the Jemez some 4 miles above Sia
-and so impregnates the waters of the Jemez with salt that while it is
-at all times most unpalatable, in the summer season when the river is
-drained above, the water becomes undrinkable, and yet it is this or
-nothing with the Sia.
-
-For neighbors they have the people of the pueblo of Santa Ana, 6
-miles to the southeast, who speak the same language, with but slight
-variation, and the pueblo of Jemez, 7 miles north, whose language,
-according to Powell’s classification, is of another stock, the Tañoan.
-
-  [Illustration: Bureau of Ethnology.    Eleventh Annual Report PLate II
-
-  PLAZA, SIA.]
-
-The Mexican town of San Ysidro is 5½ miles above Sia, and there
-are several Mexican settlements north of Jemez. The Mexican town of
-Bernalillo is on the east bank of the Rio Grande, 17½ miles eastward.
-
-Though Protestant missionaries have been stationed at the pueblo of
-Jemez since 1878, no attempt has been made to bring the Sia within the
-pale of Protestantism. The Catholic mission priest who resides at Jemez
-makes periodical visits to the Sia, when services are held, marriages
-performed, infants baptized, and prayers offered for the dead.
-
-  The missions at Cia and Jemez were founded previous to 1617 and
-  after 1605. They existed without interruption until about 1622,
-  when the Navajos compelled the abandonment of the two churches
-  at San Diego and San Joseph of Jemez. About four years later,
-  through the exertions of Fray Martin de Arvide, these missions
-  were reoccupied, and remained in uninterrupted operation until
-  August 10, 1680. The mission at Cia, as far as I know, suffered no
-  great calamity until that date. After the uprising of 1680 the Cia
-  mission remained vacant until 1694. Thence on it has been always
-  maintained, slight temporary vacancies excepted, up to this day.
-  The mission of San Diego de Jemez was occupied in 1694 by Fray
-  Francisco de Jesus, whom the Indians murdered on the 4th of June
-  of 1696. In consequence of the uprising on that day, the Jemez
-  abandoned their country, and returned, settling on the present site
-  of their pueblo only in 1700. The first resident priest at Jemez
-  became Fray Diego Chabarria, in 1701. Since that date I find no
-  further interruption in the list of missionaries.[3]
-
-The Sia are regarded with contempt by the Santa Ana and the Jemez
-Indians, who never omit an opportunity to give expression to their
-scorn, feeling assured that this handful of people must submit to
-insult without hope of redress. Limited intertribal relations exist,
-and these principally for the purpose of traffic.
-
-Though the Sia have considerable irrigable lands, they have but a
-meager supply of water, this being due to the fact that after the
-Mexican towns above them and the pueblo of Jemez have drawn upon the
-waters of the Jemez river, little is left for the Sia, and in order
-to have any success with their crops they must curtail the area to
-be cultivated. Thus they never raise grain enough to supply their
-needs, even with the practice of the strictest economy according to
-Indian understanding, and therefore depend upon their more successful
-neighbors who labor under no such difficulties. The Jemez people have
-no lack of water supply, and the Santa Ana have their farming districts
-on the banks of the Rio Grande. Is it strange, then, that two pueblos
-are found progressing, however slowly, toward a European civilization,
-while the Sia, though slightly influenced by the Mexicans, have,
-through their environment, been led not only to cling to autochthonic
-culture but to lower their plane of social and mental condition?
-
-The Sia women labor industriously at the ceramic art as soon as their
-grain supply becomes reduced, and the men carry the wares to their
-unfriendly neighbors for trade in exchange for wheat and corn. While
-the Santa Ana and Jemez make a little pottery, it is very coarse in
-texture and in form; in fact, they can not be classed as pottery-making
-Indians. (Pl. III.)
-
-As long as the Sia can induce the traders through the country to take
-their pottery they refrain from barter with their Indian neighbors.
-(Pl. IV.) The women usually dispose of the articles to the traders
-(Figs. 1 and 2), but they never venture on expeditions to the Santa Ana
-and the Jemez.
-
-  [Illustration: FIG. 1.—Sia women on their way to the trader’s to
-  dispose of pottery.]
-
-Each year a period comes, just before the harvest time, when no more
-pottery is required by their Indian neighbors, and the Sia must deal
-out their food in such limited portions that the elders go hungry in
-order to satisfy the children. When starvation threatens there is no
-thought for the children of the clan, but the head of each household
-looks to the wants of its own, and there is apparent indifference to
-the sufferings of neighbors. When questioned, they reply: “We feel sad
-for our brothers and our sisters, but we have not enough for our own.”
-Thus when driven to extremes, nature asserts itself in the nearest
-ties of consanguinity and the “clan” becomes secondary. At these times
-there are no expressions of dissatisfaction and no attempt on the part
-of the stronger to take advantage of the weaker. The expression of
-the men changes to a stoical resignation, and the women’s faces grow
-a shade paler with the thought that in order to nourish their babes
-they themselves must be nourished. And yet, such is their code of
-hospitality that food is always offered to guests as long as a morsel
-remains.
-
-  [Illustration: Bureau of Ethnology.    Eleventh Annual Report PLate III
-
-  SISTERS; CLEVEREST ARTISTS IN CERAMICS IN SIA.]
-
-So like children are these same stoical and patient people that the
-tears of sorrow are quickly dispelled by the sunshine of success.
-When their crops are gathered they hold their saints’ day feast, when
-the Indians from near and far (even a few of the unfriendly Indians
-lending their unwelcome presence) surfeit at their board. These public
-dances and feasts of thanksgiving in honor of their patron saint,
-upon the gathering of their crops, which occur in all the Rio Grande
-pueblos, present a queer mixture of pagan and Christian religion. The
-priest owes his success in maintaining a certain influence with these
-people since the accession of New Mexico to the United States, by
-non-interference with the introduction of their forms and dances into
-the worship taught by the church. Hence the Rio Grande Indians are
-professedly Catholics; but the fact that these Indians and the Mission
-Indians of California have preserved their religions, admitting them
-to have been more or less influenced by Catholicism, and hold their
-ceremonials in secret, practicing their occult powers to the present
-time, under the very eye of the church, is evidence not only of the
-tenacity with which they cling to their ancient customs, but of their
-cunning in maintaining perfect seclusion.
-
-  [Illustration: FIG. 2.—Sia women returning from trader’s with flour
-  and corn in exchange for pottery.]
-
-When Maj. Powell visited Tusayan, in 1870, he was received with marked
-kindness by the Indians and permitted to attend the secret ceremonials
-of their cult. The writer is of the opinion that he was the first and
-only white man granted this privilege by any of the pueblo Indians
-previous to the expedition to Zuñi, in 1879, by Mr. Stevenson, of the
-Bureau of Ethnology.
-
-The writer accompanied Mr. Stevenson on this occasion and during his
-succeeding investigations among the Zuñi, Tusayan, and the Rio Grande
-Pueblos. And whenever the stay was long enough to become acquainted
-with the people the confidence of the priestly rulers and theurgists
-was gained, and after this conciliation all efforts to be present at
-the most secret and sacred performances observed and practiced by
-these Indians were successful. Their sociology and religion are so
-intricately woven together that the study of the one can not be pursued
-without the other, the ritual beginning at birth and closing with death.
-
-While the religion of the Rio Grande Indians bears evidence of contact
-with Catholicism, they are in fact as non-Catholic as before the
-Spanish conquest. Their environment by the European civilization of
-the southwest is, however, slowly but surely effecting a change in the
-observances of their cabalistic practices. For example, the pueblo of
-Laguna was so disturbed by the Atlantic and Pacific railroad passing by
-its village that first one and then another of its families lingered
-at the ranch houses, reluctant to return to their communal home, where
-they must come in contact with the hateful innovations of their land;
-and so additions were made to render the summer house more comfortable
-for the winter, and after a time a more substantial structure
-supplanted the temporary abode, and the communal dwelling was rarely
-visited except to comply with the religious observances. Some of these
-homes were quite remote from the village, and the men having gradually
-increased their stock of cattle found constant vigilance necessary to
-protect them from destruction by the railroad and the hands of the
-cowboy; and so first one and then another of the younger men ventured
-to be absent from a ceremonial in order to look up some stray head of
-cattle, until the aged men cried out in horror that their children were
-forgetting the religion of their forefathers.
-
-The writer knew of but one like delinquent among the Zuñi when she was
-there in 1886. A son of one of the most bigoted priests in the village
-had become so eager to possess an American wagon, and his attention was
-so absorbed in looking after his cattle with a view to the accumulation
-of means whereby to purchase a wagon, that he dared to absent himself
-from a most important and sacred ceremonial, notwithstanding the
-current belief that for such impiety the offender must die within four
-days. The father denounced him in the strongest terms, declaring he
-was no longer his son. And the man told the writer, on his return to
-the village, “that he was afraid because he staid away, and he guessed
-he would die within four days, but some of his cattle had strayed
-off and he feared the cowboy.” The fourth day passed and the man
-still lived, and the scales dropped from his eyes. From that time his
-religious duties were neglected in his eagerness for the accumulation
-of wealth.
-
-  [Illustration: Bureau of Ethnology.    Eleventh Annual Report PLate IV
-
-  GROUP OF SIA VASES.]
-
-Thus the railroad, the merchant, and the cowboy, without this purpose
-in view, are effecting a change which is slowly closing, leaf by
-leaf, the record of the religious beliefs and practices of the pueblo
-Indian. With the Sia this record book is being more rapidly closed, but
-from a different cause. It is not due to the Christianizing of these
-Indians, for they have nothing of Protestantism among them, and though
-professedly Catholic, they await only the departure of the priest to
-return to their secret ceremonials. The Catholic priest baptizes the
-infant, but the child has previously received the baptismal rite of its
-ancestors. The Catholic priest marries the betrothed, but they have
-been previously united according to their ancestral rites. The Romish
-priest holds mass that the dead may enter heaven, but prayers have
-already been offered that the soul may be received by Sûś-sĭs-tin-na-ko
-(their creator) into the lower world whence it came. As an entirety
-these people are devotees to their religion and its observances, and
-yet with but few exceptions, they go through their rituals, having but
-vague understanding of their origin or meaning. Each shadow on the
-dial brings nearer to a close the lives of those upon whose minds are
-graven the traditions, mythology, and folklore as indelibly as are the
-pictographs and monochromes upon the rocky walls.
-
-An aged theurgist whose lore was unquestioned, in fact he was regarded
-as their oracle (Pl. V), passed away during the summer of 1890. Great
-were the lamentations that the keeper of their traditions slept, and
-with him slept much that they would never hear again. There are, now,
-but five men from whom any connected account of their cosmogony and
-mythology may be gleaned, and they are no longer young. Two of these
-men are not natives of Sia, but were adopted into the tribe when
-young children. One is a Tusayan; the other a San Felipe Indian. The
-former is the present governor, amiable, brave, and determined, and
-while deploring that his people have no understanding of American
-civilization, he stands second only to the oracle in his knowledge of
-lore of the Sia. The San Felipe Indian is a like character, and if Sia
-possessed a few more such men there might yet be a future for that
-pueblo.
-
-While the mythology and cult practices differ in each pueblo there is
-still a striking analogy between them, the Zuñi and Tusayan furnishing
-the richer field for the ethnographer, their religion and sociology
-being virtually free from Catholic influence.
-
-The Indian official is possessed of a character so penetrating, so
-diplomatic, cunning, and reticent that it is only through the most
-friendly relations and by a protracted stay that anything can be
-learned of the myths, legends, and rites with which the lives of these
-people are so thoroughly imbued and which they so zealously guard.
-
-The theurgists of the several cult societies, upon learning that the
-object of the writer’s second visit to Sia was similar to that of the
-previous one, graciously received her in their ceremonials, revealing
-the secrets more precious to them than life itself. When unable to give
-such information as she sought they would bring forth their oracle (the
-aged theurgist) whose old wrinkled face brightened with intelligent
-interest as he related without hesitancy that which was requested.
-
-The form of government of all the pueblos is much the same, they being
-civil organizations divided into several departments, with an official
-head for each department.
-
-With the Sia (and likewise with the other pueblos) the ti´ämoni,
-by virtue of his priestly office, is ex officio chief executive
-and legislator; the war priest (he and his vicar being the earthly
-representatives of the twin war heroes) having immediate control and
-direction of the military and of tribal hunts. Secret cult societies
-concerning the Indians’ relations to anthropomorphic and zoomorphic
-beings are controlled each by a particular theurgist. The war chief,
-the local governor, and the magistrate as well as the ti´ämoni and
-theurgists have each a vicar who assists in the official and religious
-duties.
-
-While the Zuñi priesthood for rain consists of a plurality of priests
-and a priestess, the priest of the north being the arch ruler, the Sia
-have but one such priest. With the Zuñi the arch-ruler holds his office
-through maternal inheritance; with the Sia it is a life appointment.
-The ti´ämoni of Sia is chosen alternately from three clans—corn,
-coyote, and a species of cane. Though the first priest was selected by
-the mother Ût´sĕt, who directed that the office should always be filled
-by a member of the corn clan, he in time caused dissatisfaction by his
-action towards infants (see cosmogony), and upon his death the people
-concluded to choose a ti´ämoni from the coyote clan, but he proved
-not to have a good heart, for the cloud people refused to send rain
-and the earth became dry. The third one was appointed from the cane
-clan, but he, too, causing criticism, the Sia determined they would be
-obedient to the command of their mother Ût´sĕt, and returned to the
-corn clan in selecting their fourth ti´ämoni, but his reign brought
-disappointment. The next ruler was chosen from the coyote clan, and
-proved more satisfactory; but the people, deciding it was best not to
-confine the selection of their ti´ämoni to the one clan, appointed the
-sixth from the cane clan, and since that time this office has been
-filled alternately from the corn, coyote, and cane clans until the
-latter became extinct. The present ti´ämoni’s clan is the coyote, and
-that of his vicar, the corn. Their future appointments will necessarily
-come from these two clans, as practically they are reduced to these.
-
-The ti´ämoni and vicar are appointed by the two war priests, the vicar
-succeeding to the office of ti´ämoni.
-
-The present ti´ämoni entered his office without having filled the
-subordinate place, his predecessor, a very aged man, and the vicar,
-likewise old, having died about the same time. When the selection of
-a younger brother or vicar has been made, the vicar to the war priest
-calls upon the incoming ruler, who accompanies him to the house of the
-appointee to fill the office of vicar to the ti´ämoni. The younger
-war priest, followed by the ti´ämoni elect, who precedes the vicar,
-goes to the ancestral official chamber of the ti´ämoni, where the
-elder war priest, the theurgists of the several cult societies, with
-their vicars, have assembled to be present at the installation of
-the ti´ämoni. The war priest arises to meet the party, and, with the
-ti´ämoni immediately before him he says: “This man is now our priest;
-he is now our father and our mother for all time;” and then addressing
-the ti´ämoni he continues: “You are no more to work in the fields or
-to bring wood, the theurgists of the cult and all your other children
-will labor for you, our ti´ämoni, for all years to come; you are not to
-work, but to be to us as our father and our mother.” “Good! good!” is
-repeated by the theurgists. The war priest then presents the ti´ämoni
-with the ensign of his office—a slender staff, crooked at the end and
-supposed to be the same which was presented to the first ruler by the
-mother Ût´sĕt—the crook being symbolic of longevity. Upon receiving
-the crook the ti´ämoni draws the sacred breath from it and the war
-priest embraces him and sprinkles the cane with meal with a prayer that
-the thoughts and heart of Ût´sĕt may be conveyed from the staff to
-the newly-chosen ruler (Ût´sĕt upon presenting this cane to the first
-ti´ämoni of this world, gave with it all her thoughts and her heart),
-and now he, too, draws from the cane the sacred breath. The theurgists
-rise in a body, each one embracing the ti´ämoni and sprinkling meal
-upon the staff, at the same time drawing from it the sacred breath. The
-civil authorities next, and then the populace, including the women and
-children, repeat the embracing, the sprinkling of meal, and the drawing
-of the sacred breath.
-
-  [Illustration: Bureau of Ethnology.    Eleventh Annual Report PLate V
-
-  THE ORACLE.]
-
-The following day all the members of the pueblo, including the
-children, collect wood for the ti´ämoni, depositing it by the side of
-his dwelling.
-
-The Sia are much chagrined that their present ti´ämoni (who is a young
-man) participates in the hunts, works in the fields, and is ever ready
-to join in a pleasure ride over the hills. This is not the tribal
-custom; the ti´ämoni may have a supervision over his herds and fields,
-but his mind is supposed to be absorbed with religion and the interests
-of his people, and he never leaves his village for a distance,
-excepting to make pilgrimages to the shrines or other of their Meccas.
-This young ruler is a vain fellow, having but little concern for the
-welfare of his people, but he is most punctilious in his claim to the
-honors due him.
-
-The theurgists hold office for life, each vicar succeeding to the
-function of his theurgist, who in turn appoints, with the approbation
-of the ti´ämoni, the member whom he thinks best fitted to fill the
-position of vicar.
-
-For the selection of the civil and subordinate military officers
-the ti´ämoni meets with his vicar, and the war priest and vicar in
-the official chamber of the ti´ämoni, in the month of December, to
-discuss the several appointments to be made; that of war chief and
-his assistant, the governor and lieutenant-governor, the magistrate
-and his deputy. After the names have been decided upon the theurgists
-of the secret cult societies are notified and they join the ti´ämoni
-and his associates, when they are informed of the decision and their
-concurrence requested. This is always given, the consultation with the
-theurgists being but a matter of courtesy. The populace then assemble,
-when announcement is made of the names of the new appointees. These
-appointments are annual; the same party, however, may serve any number
-of terms.
-
-  [Illustration: FIG. 3—Pauper.]
-
-The war chief performs minor duties which would otherwise fall to the
-war priest. It is the duty of the war chief to patrol the town during
-the meetings of the cult societies and to surround the village with
-mounted guardsmen at the time of a dance of the Ka´-ᵗsu-na. A Mexican,
-especially, must not look upon one of these anthropomorphic beings. The
-war chief also directs the hunt under the instruction of the war priest
-and vicar. It is not obligatory that he participate in the hunt; his
-vicar, as his representative or other self, may lead the huntsmen. The
-governor sees that the civil laws are executed, he looking after the
-more important matters, leaving the minor cases in the hands of the
-magistrate. He designates the duties of his people for the coming day
-by crying his commands in the plaza at sunset.
-
-Wizards and witches are tried and punished by the war priest; and it
-has been but a few years since a man and his wife suffered death for
-practicing this diabolical craft. Their child, a boy of some twelve
-years, Fig. 3, is a pauper who at times begs from door to door, and at
-other times he is taken into some family and made use of until they
-grow tired of dispensing their charity. The observations of the writer
-led her to believe that the boy earned all that he received. Socially,
-held in contempt by his elders, he seems a favorite with the children,
-though this unfortunate is seldom allowed the joy of childish sport. He
-is, however, a member of one of the most important cult societies (the
-knife) belonging to its several divisions.
-
-The clans (há-notc) now existing among these people are the
-
-  Yá-ka               Corn
-  Shurts-ŭn-na        Coyote
-  Tá-ñe               Squash
-  Há-mi               Tobacco
-  Ko-hai              Bear
-  Ti-ä´-mi            Eagle
-
-There is but one member of the eagle, one of the bear, and one of the
-squash clan, and these men are advanced in years. There is a second
-member of the squash clan, but he is a Tusayan by birth. The only clans
-that are numerically well represented are the corn and coyote. There is
-but one family of the tobacco clan.
-
-The following are extinct clans:
-
-  Shi-kĕ              Star
-  T́a-wac              Moon
-  O´-sharts           Sun
-  Tä´ñe               Deer
-  Kurtz               Antelope
-  Mo´-kaitc           Cougar
-  Hĕn´-na-ti          Cloud
-  Shu´ta              Crane
-  Ha´-pan-ñi          Oak
-  Ha´-kan-ñi          Fire
-  Sha´-wi-ti          Parrot
-  Wa´pon              White shell bead
-  ᵗ´Zi-i              Ant
-  Ya´un-ñi            Granite
-  Wash´-pa            Cactus
-
-The writer could not learn that there had ever been more than
-twenty-one clans, and although the table shows six at the present time,
-it may be seen from the statement that there are virtually but two.
-
-Marrying into the clan of either parent is in opposition to the old
-law; but at present there is nothing for the Sia to do but to break
-these laws, if they would preserve the remnant of their people,
-and while such marriages are looked upon with disfavor, it is “the
-inevitable.” The young men are watched with a jealous eye by their
-elders that they do not seek brides among other tribes, and though
-the beauty of the Sia maidens is recognized by the other pueblo
-people, they are rarely sought in marriage, for, according to the
-tribal custom, the husband makes his home with the wife; and there is
-little to attract the more progressive Indian of the other pueblos
-to Sia, where the eagerness to perpetuate a depleted race causes the
-Sia to rejoice over every birth, especially if it be a female child,
-regardless whether the child be legitimate or otherwise.
-
-When a girl reaches puberty she informs her mother, who invites the
-female members of her clan to her house, where an informal feast is
-enjoyed. The guests congratulate the girl upon having arrived at the
-state of womanhood, and they say to her, “As yet you are like a child,
-but you will soon be united with a companion and you will help to
-increase your people.” The only male present is the girl’s father.
-The news, however, soon spreads through the village, and it is not
-long before offers are made to the mother for the privilege of sexual
-relations with the girl. The first offers are generally refused, the
-mother holding her virgin daughter for the highest bidder. These are
-not necessarily offers of marriage, but are more commonly otherwise,
-and are frequently made by married men.
-
-Though the Sia are monogamists, it is common for the married, as well
-as the unmarried, to live promiscuously with one another; the husband
-being as fond of his wife’s children as if he were sure of the paternal
-parentage. That these people, however, have their share of latent
-jealousy is evident from the secrecy observed on the part of a married
-man or woman to prevent the anger of the spouse. Parents are quite as
-fond of their daughters’ illegitimate offspring, and as proud of them
-as if they had been born in wedlock; and the man who marries a woman
-having one or more illegitimate children apparently feels the same
-attachment for these children as for those his wife bears him.
-
-Some of the women recount their relations of this character with as
-much pride as a civilized belle would her honest offers of marriage.
-One of the most attractive women in Sia, though now a grandmother, once
-said to the writer:
-
-  When I was young I was pretty and attractive, and when I reached
-  womanhood many offers were made to my mother for me [she did not
-  refer to marriage, however], but my mother knowing my attractions
-  refused several, and the first man I lived with was the richest
-  man in the pueblo. I only lived with three men before I married,
-  one being the present governor of the village; my eldest child is
-  his daughter, and he thinks a great deal of her. He often makes
-  her presents, and she always addresses him as father when his wife
-  is not by. His wife, whom he married sometime after I ceased my
-  relations with him, does not know that her husband once lived with
-  me.
-
-This woman added as an evidence of her great devotion to her husband,
-that since her marriage she had not lived with any other man.
-
-These loose marriage customs doubtless arise from the fact that the Sia
-are now numerically few and their increase is desired, and that, as
-many of the clans are now extinct, it is impossible to intermarry in
-obedience to ancient rule.
-
-The Sia are no exception to all the North American aborigines with whom
-the writer is acquainted, the man being the active party in matrimonial
-aspirations. If a woman has not before been married, and is young, the
-man speaks to her parents before breathing a word of his admiration
-to the girl. If his desire meets with approbation, the following day
-he makes known to the girl his wish for her. The girl usually answers
-in the affirmative if it be the will of her parents. Some two months
-are consumed in the preparations for the wedding. Moccasins, blankets,
-a dress, a belt, and other parts of the wardrobe are prepared by the
-groom and the clans of his paternal and maternal parents. The clans
-of the father and mother of the girl make great preparations for the
-feast, which occurs after the marriage. The groom goes alone to the
-house of the girl, his parents having preceded him, and carries his
-gifts wrapped in a blanket. The girl’s mother sits to her right, and
-to the right of this parent the groom’s mother sits; there is space
-for the groom on the left of the girl, and beyond, the groom’s father
-sits, and next to him the girl’s father. When the groom enters the room
-the girl advances to meet him and receives the bundle; her mother then
-comes forward and taking it deposits it in some part of the same room,
-when the girl returns to her seat and the groom sits beside her. The
-girl’s father is the first to speak, and says to the couple, “You must
-now be as one, your hearts must be as one heart, you must speak no bad
-words, and one must live for the other; and remember, your two hearts
-must now be as one heart.” The groom’s father then repeats about the
-same, then the girl’s mother, and the mother of the groom speak in
-turn. After the marriage, which is strictly private, all the invited
-guests assemble and enjoy a feast, the elaborateness of the feast
-depending upon the wealth and prominence of the family.
-
-  [Illustration: FIG. 4.—Breaking the earth under tent.]
-
-Tribal custom requires the groom to make his home with his wife’s
-family, the couple sleeping in the general living room with the
-remainder of the family; but with the more progressive pueblos, and
-with the Sia to a limited extent, the husband, if he be able, after a
-time provides a house for his family.
-
-The Sia wear the conventional dress of the Pueblos in general. The
-women have their hair banged across the eyebrows, and the side locks
-cut even midway the cheek. The back of the hair is left long and done
-up in a cue, though some of the younger women, at the present time,
-have adopted the Mexican way of dividing their hair down the back and
-crossing it in a loop at the neck and wrapping it with yarn. The men
-cut their hair the same way across the eyebrows, their side locks being
-brought to the center of the chin and cut, and the back hair done up
-similar to the manner of the women.
-
-  [Illustration: FIG. 5.—Women and girls bringing clay.]
-
-The children are industrious and patient little creatures, the boys
-assisting their elders in farming and pastoral pursuits, and the girls
-performing their share of domestic duties. A marked trait is their
-loving-kindness and care for younger brothers and sisters. Every
-little girl has her own water vase as soon as she is old enough
-to accompany her mother to the river in the capacity of assistant
-water-carrier, and thus they begin at a very early age to poise the
-vase, Egyptian fashion, on their heads.
-
-  [Illustration: Bureau of Ethnology.    Eleventh Annual Report PLate VI
-
-  STONE HOUSE, SHOWING PLASTER ON EXTERIOR.]
-
-There is no employment in pueblo life that the women and children seem
-so thoroughly to enjoy as the processes of house building. (Fig. 5.)
-It is the woman’s prerogative to do most of this work. (Fig. 6.) Men
-make the adobe bricks when these are to be used. In Sia the houses are
-adobe and small bowlders which are gathered from the ruins among which
-they live. It is only occasionally that a new house is constructed.
-The older ones are remodeled, and these are always smoothly plastered
-on the exterior and interior, so that there is no evidence of a stone
-wall. (Pl. VI.) The men do all carpenter work, and the Sia are
-remarkably clever in this branch of mechanism, considering their crude
-implements and entire absence of foreign instruction. They also lay the
-heavy beams, and they sometimes assist in other work of the building.
-When it became known that the writer wished to have the earth hardened
-under and in front of her tents the entire female population appeared
-at the camp ready for work, and for a couple of days the winds wafted
-over the plain the merry chatter and laughter of young and old.
-
-  [Illustration: FIG. 6.—Women and girls bringing clay.]
-
-The process of laying the tent floors was the same as the Sia observe
-in making floors in their houses. A hoe is employed to break the earth
-to about eight inches in depth and to loosen all rocks that may be
-found (Fig. 4). The rocks are then removed and the foreign earth, a
-kind of clay, is brought by the girls on their backs in blankets or the
-square pieces of calico which hang from their shoulders (Figs. 5 and
-6) and deposited over the ground which has been worked (Fig. 7). The
-hoe is again employed to combine the clay with the freshly broken earth
-(Fig. 8); this done, the space is brushed over with brush brooms and
-sprinkled (Fig. 9) until the earth is thoroughly saturated for several
-inches deep. Great care is observed in leveling the floor (Fig. 10),
-and extra quantities of clay must be added here and there. Then begins
-the stamping process (Fig. 11). When the floor is as smooth as it can
-be made by stamping (Pl. VII), the pounders go to work, each
-one with a stone flat on one side and smooth as a polishing stone. (Pl.
-VIII.) Many such specimens have been obtained from the ruins
-in the southwest. When this work is completed the floor is allowed to
-partially dry, when plaster made of the same clay (Fig. 12), which has
-been long and carefully worked, is spread over the floor with the hand,
-and when done the whole looks as smooth as a cement floor, but it is
-not so durable, such floors requiring frequent renovation. The floor
-may be improved, however, by a coating of beef’s or goat’s blood, and
-this process is usually adopted in the houses (Fig. 13), little ones
-watching their elders at work inside the tent.
-
-  [Illustration: FIG. 7.—Depositing the clay.]
-
-  [Illustration: Bureau of Ethnology.    Eleventh Annual Report PLate VII
-
-  STAMPERS AT WORK.]
-
-Two men only are possessors of herds of sheep, but a few cattle are
-owned individually by many of the Sia.
-
-The cattle are not herded collectively, but by each individual owner.
-Sometimes the boys of different families go together to herd their
-stock, but it receives no attention whatever from the officials of the
-village so long as it is unmolested by strangers.
-
-The Sia own about 150 horses, but seldom or never use them as beasts of
-burden. They are kept in pasture during the week, and every Saturday
-the war chief designates the six houses which are to furnish herders
-for the round-up. Should the head of the house have a son sufficiently
-large the son may be sent in his place. Only such houses are selected
-as own horses. The herdsmen start out Saturday morning; their return
-depends upon their success in rounding up the animals, but they usually
-get back Sunday morning.
-
-  [Illustration: FIG. 8.—Mixing the clay with the freshly-broken
-  earth.]
-
-Upon discovering the approach of the herdsmen and horses many of the
-women and children, too impatient to await the gathering of them in the
-corral, hasten to the valley to join the cavalcade, and upon reaching
-the party they at once scramble for the wood rats (_Neotoma_) which
-hang from the necks of the horses and colts. The men of the village are
-also much excited, but they may not participate in the frolic. From the
-time the herders leave the village until their return they are on the
-lookout for the _Neotoma_, which must be very abundant judging from
-the number gathered on these trips. The rats are suspended by a yucca
-ribbon tied around the necks of the animals. The excitement increases
-as the horses ascend the hill; and after entering the corral it reaches
-the highest point, and the women and children run about among the
-horses, entirely devoid of any fear of the excited animals, in their
-efforts to snatch the rats from their necks. Many are the narrow
-escapes, but one is seldom hurt. The women throw the lariat, some of
-them being quite expert, and drawing the horses near them, pull the
-rats from their necks. Numbers fail, but there are always the favored
-few who leave the corral in triumph with as many rats as their two
-hands can carry. The rats are skinned and cooked in grease and eaten as
-a great delicacy.
-
-  [Illustration: FIG. 9.—Women sprinkling the earth.]
-
-
-
-
-                              COSMOGONY.
-
-
-The Sia have an elaborate cosmogony, highly colored with the heroic
-deeds of mythical beings. That which the writer here presents is simply
-the nucleus of their belief from which spring stories in infinite
-numbers, in which every phenomenon of nature known to these people is
-accounted for. Whole chapters could be devoted to the experiences of
-each mythical being mentioned in the cosmogony.
-
-In the beginning there was but one being in the lower world,
-Sûs´sîstinnako, a spider. At that time there were no other animals,
-birds, reptiles, or any living creature but the spider. He drew a
-line of meal from north to south and crossed it midway from east to
-west; and he placed two little parcels north of the cross line, one on
-either side of the line running north and south. These parcels were
-very valuable and precious, but the people do not know to this day of
-what they consisted; no one ever knew but the creator, Sûs´sĭstinnako.
-After placing the parcels in position, Sûs´sĭstinnako sat down on
-the west side of the line running north and south, and south of the
-cross line, and began to sing, and in a little while the two parcels
-accompanied him in the song by shaking, like rattles. The music was low
-and sweet, and after awhile two women appeared, one evolved from each
-parcel; and in a short time people began walking about; then animals,
-birds, and all animate objects appeared, and Sûs´sĭstinnako continued
-to sing until his creation was complete, when he was very happy and
-contented. There were many people and they kept close together, and did
-not pass about much, for fear of stepping upon one another; there was
-no light and they could not see. The two women first created were the
-mothers of all; the one created on the east side of the line of meal,
-Sûs´sĭstinnako named Ût[´]sĕt, and she was the mother of all Indians;
-he called the other Now[´]ûtsĕt, she being the mother of other nations.
-Sûs´sĭstínnako divided the people into, clans, saying to certain of
-the people: “You are of the corn clan, and you are the first of all;”
-and to others he said: “You belong to the coyote, the bear, the eagle
-people,” and so on.
-
-  [Illustration: Bureau of Ethnology.    Eleventh Annual Report PLate VIII
-
-  POUNDERS COMPLETING WORK.]
-
-  [Illustration: FIG. 10.—The process of leveling.]
-
-After Sûs´sĭstinnako had nearly perfected his creation for Ha´arts
-(the earth), he thought it would be well to have rain to water the
-earth, and so he created the cloud, lightning, thunder, and rainbow
-peoples to work for the people of Ha´arts. This second creation was
-separated into six divisions, one of which was sent to each of the
-cardinal points and to the zenith and nadir, each division making its
-home in a spring in the heart of a great mountain, upon whose summit
-was a giant tree. The Sha´-ka-ka (spruce) was on the mountain of the
-north; the Shwi´-ti-ra-wa-na (pine) on the mountain of the west; the
-Mai´-chi-na (oak)—_Quercus undulata_, variety Gambelii—on the mountain
-of the south; the Shwi´-si-ni-ha´-na-we (aspen) on the mountain of the
-east; the Marsh´-ti-tä-mo (cedar) on the mountain of the zenith, and
-the Mor´-ri-tä-mo (oak), variety pungens, on the mountain of the nadir.
-While each division had its home in a spring, Sûs´sĭstinnako gave to
-these people Ti´-ni-a, the middle plain of the world (the world was
-divided into three parts: Ha´arts, the earth; Ti´nia, the middle plain,
-and Hu´-wa-ka, the upper plain), not only for a working field for the
-benefit of the people of Ha´arts, but also for their pleasure ground.
-
-  [Illustration: FIG. 11.—Stampers starting to work.]
-
-Not wishing this second creation to be seen by the people of Ha´arts
-as they passed about over Ti´nia, he commanded the Sia to smoke, that
-clouds might ascend and serve as masks to protect the people of Ti´nia
-from view of the inhabitants of Ha´arts.
-
-The people of Ha´arts made houses for themselves by digging holes
-in rocks and the earth. They could not build houses as they now do,
-because they could not see. In a short time the two mothers, Ût´sĕt
-and Now´ûtsĕt (the latter being the elder and larger, but the former
-having the best mind and heart), who resided in the north, went into
-the chita (estufa) and talked much to one another, and they decided
-that they would make light, and said: “Now we will make light, that
-our people may see; we can not now tell the people, but to-morrow will
-be a good day and day after to-morrow will also be a good day”—meaning
-that their thoughts were good, and they spoke with one tongue, and that
-their future would be bright, and they added: “Now all is covered with
-darkness, but after awhile we will have light.” These two women, being
-inspired by Sûs´sĭstinnako, created the sun from white shell, turkis,
-red stone, and abalone shell. After making the sun they carried him
-to the east and there made a camp, as there were no houses. The next
-morning they ascended a high mountain and dropped the sun down behind
-it, and after a time he began to ascend, and when the people saw the
-light their hearts rejoiced. When far off his face was blue; as he
-came nearer the face grew brighter. They, however, did not see the sun
-himself, but a mask so large that it covered his entire body. The
-people saw that the world was large and the country beautiful, and when
-the women returned to the village they said to the people: “We are the
-mothers of all.”
-
-  [Illustration: FIG. 12—Mixing clay for plaster.]
-
-Though the sun lighted the world in the day, he gave no light at night,
-as he returned to his home in the west; and so the two mothers created
-the moon from a slightly black stone, many varieties of a yellow stone,
-turkis, and a red stone, that the world might be lighted at night, and
-that the moon might be a companion and a brother to the sun; but the
-moon traveled slowly, and did not always furnish light, and so they
-created the star people and made their eyes of beautiful sparkling
-white crystal, that they might twinkle and brighten the world at night.
-When the star people lived in the lower world they were gathered into
-groups, which were very beautiful; they were not scattered about as
-they are in the upper world. Again the two women entered the chita and
-decided to make four houses—one in the north, one in the west, one in
-the south, and one in the east—house in this instance meaning pueblo
-or village. When these houses were completed they said, now we have
-some beautiful houses; we will go first to that of the north and talk
-much for all things good. Now´ûtsĕt said to her sister: “Let us make
-other good things,” and the sister asked: “What things do you wish to
-make?” She answered: “We are the mothers of all peoples, and we must do
-good work.” “Well,” replied the younger sister, “to-morrow I will pass
-around and see my other houses, and you will remain here.”
-
-  [Illustration: FIG. 18.—Childish curiosity.]
-
-After Ût´sĕt had traveled over the world, visiting the houses of the
-west, south, and east, she returned to her home in the north and was
-graciously received by Now´ûtsĕt, who seemed happy to see her younger
-sister, and after a warm greeting she invited her to be seated.
-Now´ûtsĕt had a picture which she did not wish the sister to see, and
-she covered it with a blanket, and said, “Guess what I have here?”
-(pointing to the covered picture) “and when you guess correctly I
-will show you.” “I do not know,” said Ût´sĕt and again the elder one
-asked, “What do you think I have here?” and the other replied, “I do
-not know.” A third time Ût´sĕt was asked, and replied that she did not
-know, adding, “I wish to speak straight, and I must therefore tell
-you I do not know what you have there.” Then Now´ûtsĕt said, “That
-is right.” After a while the younger sister said, “I think you have
-under that blanket a picture, to which you will talk when you are
-alone.” “You are right,” said the elder sister, “you have a good head
-to know things.” Now´ûtsĕt, however, was much displeased at the wisdom
-displayed by Ût´sĕt. She showed the picture to Ût´sĕt and in a little
-while Ût´sĕt left, saying, “I will now return to my house and no longer
-travel; to-morrow you will come to see me.”
-
-After the return of Ût´sĕt to her home she beckoned to the Chas´ka
-(chaparral cock) to come to her, and said, “You may go early to-morrow
-morning to the house of the sun in the east, and then follow the road
-from there to his home in the west, and when you reach the house in
-the west remain there until my sister comes to my house to talk to me,
-when I will call you.” In the early morning the elder sister called
-at the house of the younger. “Sit down, my sister,” said the younger
-one, and after a little time she said, “Let us go out and walk about;
-I saw a beautiful bird pass by, but I do not know where he lives,”
-and she pointed to the footprints of the bird upon the ground, which
-was soft, and the tracks were very plain, and it could be seen that
-the footprints were in a straight line from the house of the sun in
-the east to his house in the west. “I can not tell,” said the younger
-sister, “perhaps the bird came from the house in the east and has gone
-to the house in the west; perhaps he came from the house in the west
-and has gone to the house in the east; as the feet of the bird point
-both ways, it is hard to tell. What do you think, sister?” “I can not
-say,” replied the other. Four times Ût´sĕt asked the question and
-received the same reply. The fourth time the elder sister added, “How
-can I tell? I do not know which is the front of the foot and which is
-the heel, but I think the bird has gone to the house in the east.”
-“Your thoughts are wrong,” replied the younger sister; “I know where
-the bird is, and he will soon be here;” and she gave a call and in a
-little while the Chas´ka came running to her from, the west.
-
-The elder sister was mortified at her lack of knowledge, and said,
-“Come to my house to-morrow; to-day you are greater than I. I thought
-the bird had gone to the house in the east, but you knew where he was,
-and he came at your call; to-morrow you come to me.”
-
-On the morrow the younger sister called at the house of the elder and
-was asked to be seated. Then Now´ûtsĕt said, “Sister, a word with
-you; what do you think that is?” pointing to a figure enveloped in a
-blanket, with only the feet showing, which were crossed. Four times
-the question was asked, and each time the younger sister said she
-could not tell, but finally she added, “I think the feet are crossed;
-the one on the right should be left and the left should be right.”
-“To whom do the feet belong?” inquired the elder sister. The younger
-sister was prompted by her grandmother, Sûs´sĭstinnako[4], the spider
-woman, to say, “I do not think it is either man or woman,” referring to
-beings created by Sûs´sĭstinnako, “but something you have made.” The
-elder sister replied,“You are right, my sister.” She threw the blanket
-off, exposing a human figure; the younger sister then left, asking the
-elder to call at her house on the morrow, and all night Ût´sĕt was busy
-preparing an altar under the direction, however, of Sûs´sĭstinnako. She
-covered the altar with a blanket, and in the morning when the elder
-sister called they sat together for a while and talked; then Ût´sĕt
-said, pointing to the covered altar, “What do you think I have there?”
-Now´ûtsĕt replied, “I can not tell; I may have my thoughts about it,
-but I do not know.” Four times Now´ûtsĕt was asked, and each time she
-gave the same reply. Then the younger sister threw off the blanket, and
-they both looked at the altar, but neither spoke a word.
-
-When the elder sister left, she said to Ût´sĕt, “To-morrow you come
-to my house,” and all night she was busy arranging things for the
-morning, and in the morning Ût´sĕt hastened to her sister’s house. (She
-was accompanied by Sûs´sĭstinnako, who followed invisible close to
-her ear.) Now´ûtsĕt asked, “What have I there?” pointing to a covered
-object, and Ût´sĕt replied, “I can not tell, but I have thought that
-you have under that blanket all things that are necessary for all time
-to come; perhaps I speak wrong.” “No,” replied Now´ûtsĕt, “you speak
-correctly,” and she threw off the blanket, saying, “My sister, I may be
-the larger and the first, but your head and heart are wise; you know
-much; I think my head must be weak.” The younger sister then said:
-“To-morrow you come to my house;” and in the morning when the elder
-sister called at the house of the younger she was received in the front
-room and asked to be seated, and they talked awhile; then the younger
-one said: “What do you think I have in the room there?” pointing to the
-door of an inner room. Four times the question was asked and each time
-Now´ûtsĕt replied, “I can not tell.” “Come with me,” said Ût´sĕt, and
-she cried as she threw open the door, “All this is mine, when you have
-looked well we will go away.” The room was filled with the Ka´ᵗsuna
-beings with monster heads which Ût´sĕt had created, under the direction
-of Sûs´sĭstinnako.
-
-Sûs´sĭstinnako’s creation may be classed in three divisions:
-
-  1. Pai´-ä-tä-mo: All men of Ha´arts (the earth), the sun, moon, stars,
-                   Ko´-shai-ri and Quer´-rän-na.
-
-  2. Ko´-pĭsh-tai-a: The cloud, lightning, thunder, rainbow peoples, and
-                     all animal life not included under the first and
-                     third heads.
-
-  3. Ka´ᵗsuna: Beings having human bodies and monster heads, who
-                are personated in Sia by men and women wearing
-                masks.
-
-After a time the younger sister closed the door and they returned to
-the front room. Not a word had been spoken except by the younger. As
-the elder sister left she said, “To-morrow you come to my house.”
-Sûs´sĭstinnako whispered in the ear of the younger, “To-morrow you will
-see fine things in your sister’s house, but they will not be good; they
-will be bad.” Now´ûtsĕt then said: “Before the Sun has left his home
-we will go together to see him; we will each have a wand on our heads
-made of the long white fluffy feathers of the under tail of the eagle,
-and we will place them vertically on our heads that they may see the
-sun when he first comes out;” and the younger sister replied: “You are
-the elder and must go before, and your plumes will see the sun first;
-mine can not see him until he has traveled far, because I am so small;
-you are the greater and must go before.” Though she said this she knew
-better; she knew that though she was smaller in stature she was the
-greater and more important woman. That night Sûs´sĭstinnako talked much
-to Ût´sĕt. She said: “Now that you have created the Ka´ᵗsuna you must
-create a man as messenger between the sun and the Ka´ᵗsuna and another
-as messenger between the moon and the Ka´ᵗsuna.”
-
-The first man created was called Ko´shairi; he not only acts as courier
-between the sun and the Ka´ᵗsuna, but he is the companion, the jester
-and musician (the flute being his instrument) of the sun; he is also
-mediator between the people of the earth and the sun; when acting
-as courier between the sun and the Ka´ᵗsuna and vice versa and as
-mediator between the people of the earth and the sun he is chief for
-the sun; when accompanying the sun in his daily travels he furnishes
-him with music and amusement; he is then the servant of the sun. The
-second man created was Quer´ränna, his duties being identical with
-those of the Ko´shairi, excepting that the moon is his particular chief
-instead of the sun, both, however, being subordinate to the sun.
-
-After the creation of Ko´shairi and Quer´ränna, Ût´sĕt called
-Shu-ah-kai (a small black bird with white wings) to her and said:
-
-“To-morrow my sister and I go to see the sun when he first leaves his
-house. We will have wands on our heads, we will be side by side; she
-is much taller than I; the sun will see her face before he sees mine,
-and that will not be good; you must go to-morrow morning very early
-near the house of the sun and take a plume from your left wing, but
-none from your right; spread your wings and rest in front of the sun
-as he comes from his house.” The two women started very early in the
-morning to greet the rising sun. They were accompanied by all the men
-and youths, carrying their bows and arrows. The elder woman, after they
-halted to await the coming of the sun, said: “We are here to watch for
-the sun.” (The people had divided, some being on the side of Now´ûtsĕt,
-the others with Ût´sĕt). “If the sun looks first upon me, all the
-people on my side will be my people and will slay the others, and if
-the sun looks first upon the face of my sister all the people on her
-side will be her people and they will destroy my people.”
-
-As the sun left his house, the bird Shu´ahkai placed himself so as to
-obscure the light, excepting where it penetrated through the space left
-by the plucking of the feather from his wing, and the light shone, not
-only on the wand on the head of the younger sister, but it covered
-her face, while it barely touched the top of the plumes of the elder;
-and so the people of the younger sister destroyed those of the elder.
-The two women stood still while the men fought. The women remained on
-the mountain top, but the men descended into a grassy park to fight.
-After a time the younger sister ran to the park and cried, “This is
-enough; fight no more.” She then returned to the mountain and said to
-her sister, “Let us descend to the park and fight.” And they fought
-like women—not with arrows—but wrestled. The men formed a circle around
-them and the women fought hard and long. Some of the men said, “Let us
-go and part the women;” others said, “No; let them alone.” The younger
-woman grew very tired in her arms, and cried to her people, “I am very
-tired,” and they threw the elder sister upon the ground and tied her
-hands; the younger woman then commanded her people to leave her, and
-she struck her sister with her fists about the head and face as she
-lay upon the ground, and in a little while killed her. She then cut
-the breast with a stone knife and took out the heart, her people being
-still in a circle, but the circle was so large that they were some
-distance off. She held the heart in her hand and cried: “Listen, men
-and youths! This woman was my sister, but she compelled us to fight; it
-was she who taught you to fight. The few of her people who escaped are
-in the mountains and they are the people of the rats;” and she cut the
-heart into pieces and threw it upon the ground, saying, “Her heart will
-become rats, for it was very bad,” and immediately rats could be seen
-running in all directions. She found the center of the heart full of
-cactus, and she said, “The rats for evermore will live with the cacti;”
-and to this day the rats thus live (referring to the _Neotoma_). She
-then told her people to return to their homes.
-
-It was about this time that Sûs´sĭstinnako organized the cult
-societies, instructing all of the societies in the songs for rain, but
-imparting only to certain ones the secrets whereby disease is extracted
-through the sucking and brushing processes.
-
-For eight years after the fight (years referring to periods of time)
-the people were very happy and all things flourished, but the ninth
-year was very bad, the whole earth being filled with water. The water
-did not fall in rain, but came in as rivers between the mesas, and
-continued flowing from all sides until the people and all animals fled
-to the mesa. The waters continued to rise until nearly level with the
-mesa top, and Sûs´sĭstinnako cried, “Where shall my people go? Where is
-the road to the north, he looking to the north, the road to the west,
-he facing the west, the road to the south, he turning south, the road
-to the east, he facing east? Alas, I see the waters are everywhere.”
-And all of his theurgists sang four days and nights before their altars
-and made many offerings, but still the waters continued to rise as
-before. Sûs´sĭstinnako said to the sun: “My son, you will ascend and
-pass over the world above; your course will be from the north to the
-south, and you will return and tell me what you think of it.” On his
-return the sun said, “Mother, I did as you bade me, and I did not like
-the road.” Again he told him to ascend and pass over the world from
-the west to the east, and on his return Sûs´sĭstinnako inquired how
-he liked that road. “It may be good for some, mother, but I did not
-like it.” “You will again ascend and pass over the straight road from
-east to west,” and upon the sun’s return the father inquired what he
-thought of that road. His reply was, “I am much contented; I like the
-road much.” Then Sûs´sĭstinnako said, “My son, you will ascend each day
-and pass over the world from east to west.” Upon each day’s journey the
-sun stops midway from the east to the center of the world to eat his
-breakfast, in the center to eat his dinner, and midway the center to
-the west to eat his supper, he never failing to take his three meals
-daily, stopping at these particular points to obtain them.
-
-The sun wears a shirt of dressed deerskin, and leggings of the same,
-reaching to his thighs; the shirt and leggings are fringed; his
-moccasins are also of deerskin and embroidered in yellow, red, and
-turkis beads; he wears a kilt of deerskin, the kilt having a snake
-painted upon it; he carries a bow and arrows, the quiver being of
-cougar skin, hanging over his shoulder, and he holds his bow in his
-left hand and an arrow in his right; he still wears the mask which
-protects him from view of the people of the earth. An eagle plume with
-a parrot plume on either side, ornaments the top of the mask, and an
-eagle plume is on either side of the mask and one is at the bottom; the
-hair around the head and face is red like fire, and when it moves and
-shakes the people can not look closely at the mask; it is not intended
-that they should observe closely and thereby know that instead of
-seeing the sun they see only his mask; the heavy line encircling the
-mask is yellow, and indicates rain. (Fig. 14.)
-
-The moon came to the upper world with the sun and he also wears a mask.
-
-Each night the sun passes by the house of Sûs´sĭstinnako, who asks him:
-“How are my children above, how many have died to-day, and how many
-have been born to-day?” He lingers with him only long enough to answer
-his questions. He then passes on to his house in the east.
-
-  [Illustration: FIG. 14.—Mask of the Sun, drawn by a theurgist.]
-
-Sûs´sĭstinnako placed a huge reed upon the mesa top and said: “My
-people will pass up through this to the world above.” Ût´sĕt led the
-way, carrying a sack containing many of the star people; she was
-followed by all the theurgists, who carried their precious articles
-in sacred blankets, on their backs; then followed the laity and all
-animals, snakes and birds; the turkey was far behind, and the foam of
-the waters rose and reached the tip ends of his feathers, and to this
-day they bear the mark of the waters. Upon reaching the top of the
-reed, the solid earth barred their exit, and Ût´sĕt called ᵗSi´ka
-(the locust), saying, “Man, come here.” The locust hastened to her,
-and she told him that the earth prevented their exodus. “You know
-best how to pass through the earth; go and make a door for us.” “Very
-well, mother,” he replied, “I will, and I think I can make a way.”
-He began working with his feet, and after a time he passed through
-the earth, entering another world. As soon as he saw the world, he
-returned to Ût´sĕt saying, “It is good above.” Ût´sĕt then called the
-Tuo´ pi (badger), and said to him, “Make a door for us; the ᵗSi´ka has
-made one, but it is very small.” “Very well, mother; I will,” replied
-the badger; and after much work he passed into the world above, and
-returning said, “Mother, I have opened the way.” Ût´sĕt is appealed
-to, to the present time, as father and mother, for she acts directly
-for Sûs´sĭstinnako, the creator. The badger said, “Mother, father, the
-world above is good.” Ût´sĕt then called the deer, saying to him, “You
-go first, and if you pass through all right, if you can get your head
-through, others may pass.” The deer after ascending returned saying,
-“Father, it is all right; I passed without trouble.” She then called
-the elk, and told him if he could get his head through the door, all
-could pass. He returned, saying, “Father, it is good; I passed without
-trouble.” She then had the buffalo try and he returned, saying,
-“Father, mother, the door is good; I passed without trouble.”
-
-Ût´sĕt then called the I-shits (_Scarabæus_) and gave him the sack
-of stars, telling him to pass out first with the sack. The little
-animal did not know what the sack contained, but he grew very tired
-carrying it, and he wondered what could be in the sack. After entering
-the new world he was very tired, and laying the sack down he thought
-he would peep into it and see its contents. He cut only a tiny hole,
-but immediately the stars began flying out and filling the heavens
-everywhere. The little animal was too tired to return to Ût´sĕt, who,
-however, soon joined him, followed by all her people, who came in the
-order above mentioned. After the turkey passed out the door was firmly
-closed with a great rock so that the waters below could not follow
-them. When Ût´sĕt looked for her sack she was astonished to find it
-nearly empty and she could not tell where the contents had gone; the
-little animal sat by, very scared, and sad, and Ût´sĕt was angry with
-him and said, “You are very bad and disobedient and from this time
-forth you shall be blind,” (and this is the reason the scarabæus has
-no eyes, so the old ones say). The little fellow, however, had saved a
-few of the stars by grabbing the sack and holding it fast; these Ût´sĕt
-distributed in the heavens. In one group she placed seven stars (the
-great bear), in another three (part of Orion,) into another group she
-placed the Pleiades, and throwing the others far off into the heavens,
-exclaimed, “All is well!”
-
-The cloud, lightning, thunder, and rainbow peoples followed the Sia
-into the upper world, making their homes in springs similar to those
-they had occupied in the lower world; these springs are also at the
-cardinal points, zenith and nadir, and are in the hearts of mountains
-with trees upon their summits. All of the people of Tínia, however, did
-not leave the lower world; only a portion were sent by Sûs´sĭstinnako
-to labor for the people of the upper world. The cloud people are so
-numerous that, though the demands of the people of the earth are
-great, there are always many passing about over Tínia for pleasure;
-these people ride on wheels, small wheels being used by the children
-and larger ones by the elders. In speaking of these wheels the Sia
-add: “The Americans have stolen the secret of the wheels (referring to
-bicycles) from the cloud people.”
-
-The cloud people are careful to keep behind their masks, which assume
-different forms according to the number of people and the work being
-done; for instance, Hĕn´nati are white floating clouds behind which the
-people pass about for pleasure. He´äsh are clouds like the plains, and
-behind these, the cloud people are laboring to water the earth. The
-water is brought from the springs at the base of the mountains in gourd
-jugs and vases, by the men, women, and children, who ascend from these
-springs to the base of the tree and thence through the heart or trunk
-to the top of the tree which reaches to Ti´nia; they then pass on to
-the designated point to be sprinkled. Though the lightning, thunder and
-rainbow peoples of the six cardinal points[5] have each their priestly
-rulers and theurgists of their cult societies, these are subordinate to
-the priest of the cloud people, the cloud people of each cardinal point
-having their separate religious and civil organizations. Again these
-rulers are subordinate to Ho´chänni, arch ruler of the cloud people of
-the world, the cloud people hold ceremonials similar to the Sia; and
-the figures of the slat altars of the Sia are supposed to be arranged
-just as the cloud people sit in their ceremonies, the figures of the
-altars representing members of the cult societies of the cloud and
-lightning peoples. The Sia in performing their rites assume relatively
-similar positions back of the altars.
-
-When a priest of the cloud people wishes assistance from the thunder
-and lightning peoples he commands their ti´ämonis to notify the
-theurgists to see that the labor is performed, he placing his cloud
-people under the direction of certain of his theurgists, keeping
-a general supervision himself over all. The people of Ti´nia are
-compensated by those of Ha´arts for their services. These offerings are
-placed at shrines, of which there are many, no longer left in view but
-buried from sight. Cigarettes are made of delicate reeds and filled
-with down from humming birds and others, minute quantities of precious
-beads and corn pollen, and are offered to the priestly rulers and
-theurgists of Ti´nia.
-
-The lightning people shoot their arrows to make it rain the harder,
-the smaller flashes coming from the bows of the children. The thunder
-people have human forms, with wings of knives, and by flapping these
-wings they make a great noise, thus frightening the cloud and lightning
-peoples into working the harder. The rainbow people were created to
-work in Ti´nia to make it more beautiful for the people of Ha´arts to
-look upon; not only the elders making the beautiful bows, but the
-children assisting in this work. The Sia have no idea how or of what
-the bows are made. They do, however, know that the war heroes traveled
-upon these bows.
-
-The Sia entered this world in the far north, and the opening through
-which they emerged is known as Shí-pa-po. They gathered into camps, for
-they had no houses, but they soon moved on a short distance and built
-a village. Their only food was seeds of certain grasses, and Ût´sĕt
-desiring that her children should have other food made fields north,
-west, south, and east of the village and planted bits of her heart, and
-corn was evolved (though Ût´sĕt had always known the name of corn, corn
-itself was not known until it originated in these fields), and Ût´sĕt
-declared: “This corn is my heart and it shall be to my people as milk
-from my breasts.”
-
-After the Sia had remained at this village a year (referring to a time
-period) they desired to pass on to the center of the earth, but the
-earth was very moist and Ût´sĕt was puzzled to know how to harden it.
-
-She commanded the presence of the cougar, and asked him if he had any
-medicine to harden the road that they might pass over it. The cougar
-replied, “I will try, mother;” but after going a short distance over
-the road, he sank to his shoulders in the wet earth, and he returned
-much afraid, and told Ût´sĕt that he could go no farther. She then sent
-for the bear and asked him what he could do; and he, like the cougar,
-made an attempt to harden the earth; he had passed but a short distance
-when he too sank to his shoulders, and being afraid to go farther
-returned, saying, “I can do nothing.” The badger then made the attempt,
-with the same result; then the shrew (_Sorex_) and afterward the wolf,
-but they also failed. Then Ût´sĕt returned to the lower world and asked
-Sûs´sĭstinnako what she could do to harden the earth so that her people
-might travel over it. Sûs´sĭstinnako inquired, “Have you no medicine to
-make the earth firm? Have you asked the cougar and the bear, the wolf,
-the badger and the shrew to use their medicines to harden the earth?”
-And she replied, “I have tried all these.” Then, said Sûs´sĭstinnako,
-“Others will understand;” and he told Ût´sĕt to have a woman of the
-Ka´pĭna (spider) society to use her medicine for this purpose. Upon
-the return of Ût´sĕt to the upper world, she commanded the presence
-of a female member of this society. Upon the arrival of this woman
-Ût´sĕt said, “My mother, Sûs´sĭstinnako, tells me the Ka´pĭna society
-understands the secret of how to make the earth strong.” The woman
-replied, “I do not know how to make the earth firm.” Three times Ût´sĕt
-questioned the woman regarding the hardening of the earth, and each
-time the woman replied, “I do not know.” The fourth time the question
-was put the woman said, “Well, I guess I know; I will try;” and she
-called together the members of the society of the Ka´pĭna and said
-to them, “Our mother, Sûs´sĭstinnako bids us work for her and harden
-the earth so that the people may pass over it.” The woman first made
-a road of fine cotton which she produced from her body (it will be
-remembered that the Ka´pĭna society was composed of the spider people),
-suspending it a few feet above the earth, and told the people they
-could now move on; but when they saw the road it looked so fragile that
-they were afraid to trust themselves upon it. Then Ût´sĕt said: “I wish
-a man and not a woman of the Ka´pĭna to work for me.” A male member
-of the society then appeared and threw out the serpent (a fetich of
-latticed wood so put together that it can be expanded and contracted);
-and when it was extended it reached to the middle of the earth. He
-first threw it to the south, then to the east, then to the west. The
-Na´pakatsa (a fetich composed of slender sticks radiating from a center
-held together by a fine web of cotton; eagle down is attached to the
-cotton; when opened it is in the form of an umbrella, and when closed
-it has also the same form minus the handle) was then thrown upon the
-ground and stamped upon (the original Na´pakatsa was composed of cotton
-from the spider’s body); it was placed first to the south, then east,
-west and north. The people being in the far north, the Na´pakatsa was
-deposited close to their backs.
-
-The earth now being firm so that the people could travel, Ût´sĕt
-selected for the ti´ämoni who was to take her place with the people
-and lead them to the center of the earth, a man of the corn clan,
-saying to him, “I, Ût´sĕt, will soon leave you; I will return to the
-home whence I came. You will be to my people as myself; you will pass
-with them over the straight road. I will remain in my house below and
-will hear all that you say to me. I give to you all my wisdom, my
-thoughts, my heart, and all. I fill your head with my mind.” She then
-gave to her newly appointed representative a crooked staff as insignia
-of his office, saying, “It is as myself; keep it always.” “Thank you,
-mother,” he replied, and all the people clasped the staff and drew a
-breath from it. “I give to you all the precious things which I brought
-to this world [Ût´sĕt having brought these things in a sacred blanket
-on her back]. Be sure to follow the one straight road for all years
-and for all time to come. You will be known as Ti´ämoni [meaning the
-arch-ruler]. I bid you listen to all things good, and work for all
-things good, and turn from all things bad.” He replied: “It is well,
-mother; I will do as you say.” She then instructed this ruler to make
-the Ï´ärriko[6] (Pl. IX) which was to represent herself that they
-might have herself always with them and know her always. Again Ût´sĕt
-said: “When you wish for anything make hä´chamoni and plant them, and
-they will bear your messages to your mother in the world below.”
-
-  [Illustration: Bureau of Ethnology.   Eleventh Annual Report. Plate IX
-
-  Drawn by J. L. Ridgway.    GAST LITH. CO. N.Y.
-
-  Ī-ÄR-RI-KO.
-
-  A SIA FETISH]
-
-Before Ût´sĕt left this world she selected six Sia women, sending one
-to the north, one to the west, one to the south, one to the east, one
-to the zenith, and one to the nadir, to make their homes at these
-points for all time to come, that they might be near the cloud rulers
-of the cardinal points and intercede for the people of Ha´arts; and
-Ût´sĕt enjoined her people to remember to ask these women, in times of
-need, to appeal to the cloud people for them.
-
-The Sia alone followed the command of Ût´sĕt and took the straight
-road, while all other pueblos advanced by various routes to the center
-of the earth. After Ût´sĕt’s departure the Sia traveled some distance
-and built a village of beautiful white stone, where they lived four
-years (years referring to time periods). The Sia declare that their
-stay at the white house was of long duration. Here parents suffered
-great distress at the hand of the tíämoni, who, objecting to the
-increase of his people, for a time caused all children to be put to
-death. The Sia had scarcely recovered from this calamity when a serious
-difficulty arose between the men and women. Many women sat grinding
-meal and singing; they had worked hard all day, and at sundown, when
-the men returned to the houses, the women began abusing them, saying:
-“You are no good; you do not care to work; you wish to be with women
-all the time. If you would allow four days to pass between, the women
-would care more for you.” The men replied: “You women care to be with
-us all day and all night; if you women could have the men only every
-four days you would be very unhappy.” The women retorted: “It is you
-men who would be unhappy if you could be with the women only every four
-days.”
-
-And the men and women grew very angry with one another. The men cried:
-“Were it ten days, twenty days, thirty days, we could remain apart from
-you and not be unhappy.” The women replied: “We think not, but we women
-would be very contented to remain away from you men for sixty days.”
-And the men said: “We men would be happy to remain apart from you women
-for five moons.” The women, growing more excited, cried: “You do not
-speak the truth; we women would be contented to be separated from you
-ten moons.” The men retorted: “We men could remain away from you women
-twenty moons and be very happy.” “You do not speak the truth,” said the
-women, “for you wish to be with us all the time, day and night.”
-
-Three days they quarreled and on the fourth day the women separated
-from the men, going on one side of the pueblo, the men and boys
-gathering on the other side. All the women went into one chí-ta,
-the men into another. The women had a great talk and the men held a
-council. The men and women were very angry with one another.
-
-The tíämoni, who presided over the council, said: “I think if you
-and the women live apart you will each be contented.” And on the
-following morning he had all the men and male children who were not
-being nourished by their mothers cross the great river which ran by
-the village, the women remaining in the village. The men departed at
-sunrise, and the women were delighted. They said: “We can do all the
-work; we understand the men’s work and we can work like them.” The men
-said to each, other: “We can do the things the women did for us.” As
-they left the village the men called to the women: “We leave you to
-yourselves, perhaps for one year, perhaps for two, and perhaps longer.
-For one year you may be happy to be apart from us. Perhaps we will be
-happy to be separated from you; perhaps not; we can not tell. We men
-are more amorous than you.”
-
-Some time was required for the men to cross the river, as it was very
-wide. The tíämoni led the men and remained with them. The women were
-compelled by the tíämoni to send their male infants over the river as
-soon as they ceased nourishing them. For ten moons the men and women
-were very happy. The men hunted a great deal and had much game for
-food, but the women had no animal food. At the expiration of the ten
-moons some of the women were sad away from the men. The men grew stout
-and the women very thin. As the second year passed more of the women
-wanted the men, but the men were perfectly satisfied away from the
-women. After three years the women more and more wished for the men,
-but the men were but slightly desirous of the women. When the fourth
-year was half gone the women called to the tíämoni, saying: “We want
-the men to come to us.” The female children had grown up like reeds;
-they had no flesh on them. The morning after the women begged the
-tíämoni for the return of the men they recrossed the river to live
-again with the women, and in four days after their return the women had
-recovered their flesh.
-
-Children were born to the women while they were separated from the men,
-and when born they were entirely unlike the Sia, and were a different
-people. The mothers, seeing their children were not like themselves,
-did not care for them and drove them from their homes. These unnatural
-children matured in a short time, becoming the skóyo (giant cannibals).
-As soon as they were grown they began eating the Sia. They caught the
-children just as the coyote catches his prey. They made large fires
-between great rocks, and throwing the children in, roasted them alive,
-and afterward ate them. When parents went to the woods to look for
-their lost children, they too were caught by the giants and roasted.
-No one ever returned to the village to tell the tale. The Sia were not
-only devoured by the skóyo, but by those animals who quarreled with
-their people at the time of the rupture between the Sia men and women,
-the angry animals joining the skóyo in their attacks upon the Sia.
-
-Although the children were destroyed whenever they ventured from their
-homes the vigilance of some of the parents saved the race, and in
-spite of the numerous deaths the people increased, and they built many
-houses. Four years (referring to periods of time) the Skóyo and animals
-captured and ate the Sia whenever they left their villages, but the Sia
-were not always to suffer this great evil.
-
-The sun father determined to relieve the people of their trouble and so
-he became the father of twin boys.
-
-Ko´chinako, a virgin (the yellow woman of the north), when journeying
-to visit the center of the earth, lay down to rest. She was embraced by
-the Sun, and from this embrace she became pregnant. In four days she
-gave evident signs of her condition, and in eight days it was still
-more perceptible, and in twelve days she gave birth to male twins.
-During her condition of gestation her mother, the spider woman, was
-very angry, and insisted upon knowing the father of the child, but the
-daughter could not tell her; and when the mother asked when she became
-pregnant, she could not reply to the question, and the mother said: “I
-do not care to see the child when it is born; I wish to be far away.”
-And as soon as the daughter complained of approaching labor the mother
-left, but her heart softened toward her child and she soon returned. In
-four days from the birth of the boys they were able to walk. When twins
-are born, the first-born is called Kat´saya and the second Kat´che.
-
-Ko´chinako named her first-born Ma´-a-se-we and the second U´-yuuyewĕ.
-These children grew rapidly in intelligence, but they always remained
-small in stature. One day they inquired of their mother, “Where is our
-father?” The mother replied, “He is far away; ask no more questions.”
-But again they asked, “Where is our father?” And they received the
-same reply from the mother. The third time they asked, and a fourth
-time, when the mother said, “Poor children, your father lives far away
-to the east.” They declared they would go to him, but she insisted
-they could not; that to reach him they would have to go to the center
-of a great river. The boys were so earnest in their entreaties to be
-allowed to visit their father, that the mother finally consented. Their
-grandmother (the spider woman) made them each a bow and arrows, and the
-boys started off on their journey, traveling along way. Upon reaching
-the river they were puzzled to know how to enter their father’s house.
-While they stood thinking, their grandmother (the spider woman)
-appeared and said, “I will make a bridge for you.” She spun a web back
-and forth, but when the bridge was completed the boys feared to cross
-it; it appeared so frail. Then the grandmother tested the bridge to
-show them it was safe. They, being now satisfied, crossed the bridge
-and descended to the center of the river, and there found their
-father’s house. The wife of their father inquired of the boys, “Who are
-you, and where did you come from?” “We come to find our father.” The
-woman then asked, “Who is your father?” and they answered, “The Sun is
-our father;” and the wife was angry and said, “You tell an untruth.”
-She gave them a bowl of food, which was, however, only the scraps left
-by her children.
-
-In a little while the Sun returned home. His wife was very indignant;
-“I thought you traveled only for the world, but these children say you
-are their father.” The Sun replied, “They are my children, because all
-people are my children under my arm.” This satisfied the wife, even
-though the children appealed directly to the Sun as father. When he saw
-the boys were eating scraps, he took the bowl, threw out the contents,
-and had his wife give them proper food. He then called one of his men
-who labored for him, and said, “Build me a large fire in the house,”
-designating a sweat-house, “lined with turkis, and heat it with hot
-rocks,” the rocks being also turkis. He sent the children into this
-house and had the door closed upon them. The Sun then ordered water
-poured upon the hot rocks through an opening in the roof, but the
-children cooled the sweat-house by spitting out tiny shells from their
-mouths.
-
-When the Sun ordered the door of the sweat-house opened he was
-surprised to find the children still alive. He then had them cast
-into another house, which was very large and filled with elk, deer,
-antelope, and buffalo; he peeped through an opening in the wall and saw
-the boys riding on the backs of the elk and deer apparently very happy
-and contented. He then had them placed in a house filled with bear,
-cougar, and rattlesnakes, and he peeped in and saw the children riding
-on the backs of the bear and cougar and they were happy and not afraid,
-and he said, “Surely they are my children,” and he opened the doors
-and let them out, and asked, “My children, what do you wish of me?”
-“Nothing, father,” they replied, “We came only to find our father.” He
-gave to each of them a bow and arrows, and to each three sticks (the
-rabbit stick), which he told them not to use until they reached home
-for if they threw one, intending it only to go a little way it would go
-very far. When they had proceeded on their journey but a short distance
-Ma´asewe said to U´yuuyewĕ, “Let us try our sticks and see how far they
-will go;” but U´yuuyewĕ refused, saying, “No; our father told us not to
-use them until our return home.” Ma´asewe continued to plead with his
-younger brother, but he was wise and would not yield. Finally Ma´asewe
-threw one of his, and it was going a great distance off, but he stopped
-it by throwing shells from his mouth.
-
-The mother and grandmother were delighted to see the boys again,
-and happy for all to be under one roof, but the boys, particularly
-Ma´asewe, were soon anxious to travel. They wished to try the bows
-their father had given them, and after they had been home four days
-they started on a hunt. The mother said to the boys: “Children, I do
-not wish you to go far; listen attentively to what I have to say. Away
-to the east is a lake where many skoyo and their animal companions live
-and when the sun is over the middle of the world these people go to the
-lake to get water. They are very bad people and you must not go near
-the lake.” Ma´asewe replied, “Very well, mother; I do not care to go
-that way and I will look about near home.” But when the boys had gone
-a little distance Ma´asewe said to his younger brother, “Let us go to
-the lake that mother talked of.” U´yuuyewĕ replied: “I do not care to
-go there, because our mother told us not to go that way;” but Ma´asewe
-importuned his younger brother to go, and U´yuuyewĕ replied, “Very
-well.” They then followed the road indicated by their mother until the
-lake was discovered.
-
-It was now about the middle of the day, and Ma´asewe said “There are
-no people here, none at all; I guess mother told us a story;” but in
-a little while he saw a great wolf approach the lake; then they saw
-him enter the lake; he was thirsty, and drank; both boys saw him at
-the bottom of the lake and they exclaimed: “See! he looks pretty in
-the bottom of the lake.” Ma´asewe said: “I guess he will drink all the
-water; see, the water grows less and less.” And when all the water was
-gone there was no wolf in the bottom of the lake and then the boys
-discovered the wolf on a low mesa, it having been only his reflection
-they had seen in the lake. The boys aimed their arrows at him, but they
-did not hit him and the wolf threw a large stick at them, but they
-bowed their heads and it passed over them. Ma´asewe said to U´yuuyewĕ:
-“I guess these people are those of whom mother spoke; see,” said he,
-“this stick is the same as those given us by our father.” The boys
-carried their rabbit sticks of great size and Ma´asewe aimed one of his
-at the wolf, who wore a shirt of stone which could be penetrated only
-at certain points. The wolf again threw a stick, but the boys jumped
-high from the ground and the stick passed under them. Ma´asewe said to
-U´yuuyewĕ, “Now, younger brother, you try.” U´yuuyewĕ had not used his
-arrows or sticks up to this time. He replied, “All right,” and throwing
-one of his sticks he struck the wolf in the side, and the protective
-shirt was destroyed for the moment. Then Ma´asewe threw a stick, but
-the shirt of stone again appeared protecting the wolf. U´yuuyewĕ,
-throwing a second stick killed the wolf. Then Ma´asewe said, “Younger
-brother, the wolf is destroyed; let us return; but we will first secure
-his heart;” and with a stone knife he cut the wolf down the breast in a
-straight line, and took out the heart, which he preserved, saying: “Now
-we will return to our home.”
-
-Upon their reaching home, their mother inquired: “Where have you been,
-where have you been?” “We have been to the lake,” said the boys. “My
-boys, you are fooling me.” “No, we are speaking the truth.” “Why did
-you go there?” Ma´asewe replied, “We wished very much to see the lake.”
-The mother asked: “Did you not see any Sko´yo?” “Yes,” said Ma´asewe,
-“we saw one; at least we saw a great wolf;” and the mother cried, “Oh,
-my boys, you are not good boys to go there.” Then Ma´asewe told his
-mother that they had killed the wolf. At first, she refused to believe
-him; but when Ma´asewe declared he spoke the truth, the mother took
-the boys to her breast and said: “It is well, my children.” In a short
-time the boys started out on another tour. Before leaving home, they
-inquired of their mother where good wood for arrow shafts could be
-procured. “Far off to the north in a canyon is good wood for shafts,
-but a bad man sits in the road near by; this path is very narrow, and
-when one passes by he is kicked into the canyon by this bad man, and
-killed.” Ma´asewe declared to his mother he did not care to go there,
-but he was not far from her eyes before he prevailed upon U´yuuyewĕ to
-accompany him to this canyon, saying: “Let us go where we can find the
-best wood.”
-
-It required some persuasion from Ma´asewe, as U´yuuyewĕ at first
-declared he would not disobey his mother. They traveled a long way
-ere reaching the bad old man, the cougar, but when they saw him they
-approached very cautiously, and Ma´asewe asked him if he could tell him
-“where to find good wood for arrow shafts.” “Yes, I know,” replied the
-cougar; “down there is much,” pointing to the canyon below. Ma´asewe
-inquired, “How can I reach the canyon?” The cougar said, “Pass by me;
-this is the best way.” Ma´asewe declared he must not walk before his
-elders, but the cougar insisted that the boys should pass in front of
-him. They were, however, determined to pass behind. Finally the cougar
-said, “All right.” Ma´asewe asked him to rise while they passed, but
-he only bent a little forward; then Ma´asewe said, “Lean a little
-farther forward, the path is narrow;” and the cougar bent his body a
-little more, when Ma´asewe placed his hands on the cougar’s shoulders,
-pressing him forward, saying, “Oh! the way is so narrow; lean just
-a little more; see, I can not pass.” U´yuuyewĕ, who was close to
-Ma´asewe, put both his hands on the cougar’s right shoulder, while his
-brother placed his on the left, they saying to him, “Just a little
-farther forward,” and, with their combined effort, they threw him to
-the canyon below, Ma´asewe crying out, “This is the way you have served
-others.” The cougar was killed by the fall.
-
-The boys then descended into the canyon and gathered a quantity of wood
-for their arrow shafts. When their mother saw the wood she cried, “You
-naughty boys! where have you been?” They replied, “We have killed the
-cougar.” The mother refused to believe them, but Ma´asewe declared they
-spoke the truth. She then embraced her children with pride and joy.
-
-Two days the boys were busy making shafts, to which they attached their
-arrows. Then Ma´asewe desired plumes for the shafts. “Mother,” said he,
-“do you know where we can find eagle plumes?” “Yes, I know where they
-are to be found. Away on the brink of a canyon in the west there are
-many plumes, but there is a very bad man there.” Ma´asewe said, “Well,
-I do not care to go there. We will look elsewhere for plumes.” But he
-had scarcely left the house when he urged U´yuuyewĕ to accompany him
-to the brink of the canyon. “No,” said U´yuuyewĕ, “I do not care to
-go there. Besides the bad man mother spoke of, there are many other
-bears;” but Ma´asewe finally persuaded U´yuuyewĕ to accompany him.
-
-After a time Ma´asewe cried: “See, there is the house; younger brother,
-you remain a little way back of me, and when the bear passes by you aim
-your arrow at him.” Ma´asewe approached the house, and when the bear
-discovered the boy he started after him. Just as the bear was passing
-U´yuuyewĕ he shot him through the heart. Ma´asewe drew his knife down
-the breast of the bear, and took out his heart, cutting it into pieces,
-preserving the bits. “Now,” said Ma´asewe, “let us hasten and secure
-the plumes.”
-
-They found many beautiful feathers. Then, returning to the bear, they
-flayed him, preserving the lower skin of the legs with the claws,
-separate from the remainder of the skin. They filled the body with
-grass and tied a rope around the neck and body, and Ma´asewe led the
-way, holding one end of the rope, he drawing the bear and U´yuuyewĕ
-holding the other end of the rope to steady the animal. As they
-approached their home they cried, “Mother, mother, see!” Their mother,
-hearing the cry, called, “What is it my children?” as she advanced to
-meet them, but when she discovered the bear she returned quickly to
-the house, exclaiming: “Let the bear go; do not bring him here; why do
-you bring the bad bear here?” The boys, following their mother, said,
-“Mother, the bear is dead.”
-
-The boys remained at home two days completing their arrows. Then
-Ma´asewe said to his mother, “Mother, we wish to hunt for deer. Our
-arrows are good and we must have meat.” “That is good, my children,
-but listen. Away to the south lives an eagle in a high rock. She has
-two children. The father also lives there, and these parents are very
-large, and they eat all the little ones they find.” Ma´asewe replied,
-“We will not go there.” But he was no sooner out of his mother’s sight
-than he declared they must go to the home of the eagle. After they had
-proceeded a little way they saw a deer, and Ma´asewe drew his bow and
-shot him through the heart. They cut the deer down the breast, drew
-the intestines, and, after cleansing them from blood, the boys wrapped
-them around their necks, arms, and breast, over their right shoulders,
-and around their waists. “Now,” said Ma´asewe, “we can approach the
-house of the eagle.” When the boys drew near the eagles flew to the
-earth. One eagle, catching Ma´asewe and flying far above the house,
-dropped him on a sharp stone ledge in front of his house. The stone
-was sharp, like the blade of a knife, and it broke the intestines
-of the deer, which protected him from the rock, and the blood fell
-like rain. Ma´asewe lay still and the eagle thought he was dead. The
-mate then descended and caught Û´yuuyewĕ and, flying above her house,
-dropped him also upon the rock. He, too, lay perfectly still, and the
-eagles thought he was dead. “Now,” said the eagles, “our children will
-be happy and contented, for they have abundance of meat.” In a little
-while these birds started off on a long journey.
-
-The young ones, having been informed by their parents that they were
-well provided with food, which would be found in front of their door
-when hungry, went out for the meat. Ma´asewe and Û´yuuyewĕ astonished
-them by speaking to them. They asked, “When will your mother return?”
-The children replied, “Our mother will return in the forenoon.” “When
-your mother returns will she come to this house?” “No,” replied the
-young eagles, “she will go to the one above and come here later.” “When
-will your father arrive?” “He will come a little later.” “Will he
-come here?” they asked. “No; he will go to the house above.” Ma´asewe
-then destroyed the young eagles. After killing them he dropped them
-to the earth below. Upon the return of the mother she stood upon the
-rock above, and Ma´asewe aimed his arrow at her and shot her through
-the heart, and she fell to the earth dead; and later, when the father
-returned, he met with the same fate.
-
-Now, the boys had destroyed the bad eagles of the world. Then Ma´asewe
-said, “Younger brother, how will we get down from here? The road to the
-earth is very long,” and, looking up, he said, “The road to the rock
-above is also very long.” Presently Ma´asewe saw a little Ké-ow-uch, or
-ground squirrel (_Tamias striatus_), and he called to him, saying, “My
-little brother, we can not get down from here. If you will help us we
-will pay you; we will give you beautiful eagle plumes.”
-
-The squirrel planted a piñon nut directly below the boys, and in a
-short time—almost immediately—for the squirrel knew much of medicine,
-a tall tree was the result. “Now,” said the squirrel, “you have a good
-road. This is all right; see?” And the little animal ran up the tree
-and then down again, when the boys followed him.
-
-Upon their return home their mother inquired, “Where have you been?”
-and when they told her they had visited the house of the eagle she
-said, “You have been very foolish.” At first she disbelieved their
-statement that they had destroyed the eagles; but they finally
-convinced her and she embraced her boys with pride. The grandmother was
-also highly pleased.
-
-The boys remained at home only two days, Ma´asewe being impatient to be
-gone, and he said to his brother, “Let us go travel again.” The home of
-the boys was near the center of the earth, Ko´chinako remaining here
-for a time after their birth. When the mother found they were going to
-travel and hunt again, she begged of them not to go far, for there were
-still bad people about, and Ma´asewe promised that they would keep near
-their home. They had gone but a short distance when they saw a woman
-(a sko´yo) approaching, carrying a large pack which was secured to her
-back by strings passing around her arms near the shoulder. Ma´asewe
-whispered to his brother: “See! there comes a sko´yo.” The boys stood
-side by side, when she approached and said, “What are you children
-doing here?” Ma´asewe replied, “We are just looking about; nothing
-more.” The sko´yo passing her hands over the boys said, “What pretty
-boys! What pretty children! Come with me to my house.” “All right,
-we will go,” Ma´asewe being the spokesman. “Get into the pack on my
-back and I will carry you.” When the boys were tucked away the sko´yo
-started for her home.
-
-After a time she came to a broad, level, grassy country and Ma´asewe
-called: “Woman! do not go far in this country where there are no
-trees, for the sun is hot and when there is no shade I get very sick
-in my head. See, woman,” he continued, “there in the mountains are
-trees and the best road is there.” The sko´yo called out, “All right,”
-and started toward the mountains. She came to a point where she must
-stoop to pass under drooping limbs upon which rested branches, which
-had fallen from other trees. Ma´asewe whispered to Ûyuuyewĕ, “When
-she stoops to pass under we will catch hold of the tree and hang
-there until she is gone.” The boys caught on to the fallen timber
-which rested across the branches of the tree, and the sko´yo traveled
-on unconscious of their escape. When she had gone some distance she
-wondered that she heard not a sound and she called, “Children!” and no
-answer; and again she called, “Children,” and receiving no answer she
-cried, “Do not go to sleep,” and she continued to call, “Do not go to
-sleep.” Hearing not a word from the boys she shook the pack in order to
-awaken them, as she thought they were sleeping soundly. This bringing
-no reply she placed the pack upon the ground and to her surprise the
-boys were not there. “The bad boys! the bad boys!” she cried, as she
-retraced her steps to look for them. “Where can they be? where can they
-be?”
-
-When she discovered them hanging from a tree she called, “You bad boys!
-why are you there?” Ma´asewe said, “No! woman; we are not bad. We only
-wished to stop here and see this timber; it is very beautiful.” She
-compelled them to get into the pack and again started off, saying to
-the children, “You must not go to sleep.” The journey was long ere
-the house of the sko´yo was reached. She said, “I am glad to be home
-again,” and she placed the pack on the floor, telling the boys to get
-out. “My children, I am very tired and hungry. Run out and get me some
-wood for fire.” Ma´asewe whispered to his younger brother, “Let us go
-for the wood.”
-
-In a little while the boys returned with loads of wood on their backs.
-Pointing to a small conical house near by, she said, “Children, carry
-the wood there,” and the sko´yo built a fire in the house and called
-the boys to look at it saying, “Children, come here and see the fire;
-it is good and warm.” Ma´asewe whispered to his younger brother, “What
-does the woman want?” Upon their approach the sko´yo said, “See! I
-have made a great fire and it is good and warm; look in;” and as the
-children passed in front of her she pushed them into the house and
-closed the door. She wished to cook the boys for her supper, and she
-smacked her lips with satisfaction in anticipation of the feast in
-store for her. But she was to be disappointed, as the boys threw shells
-from their mouths which instantly protected them from the heat.
-
-After closing the door on the boys the woman went into her house and
-bathed all over in a very large bowl of yucca suds, washing her head
-first, and taking a seat she said to herself, “All is well. I am most
-contented and happy.” The boys were also contented. The woman, thinking
-it was about time her supper was cooked, removed the stone which she
-had placed in the doorway and secured with plaster. The boys had
-secreted themselves in one side of the house, where they kept quiet.
-What she supposed to be their flesh was i´isa (excrement) which the
-boys had deposited there. The woman removed this with great care and
-began eating it. (This woman had no husband and lived alone.) She said
-to herself, “This is delicious food and cooked so well,” and again and
-again she remarked to herself the delicious flavor of the flesh of the
-boys. Finally Ma´asewe cried, “You are not eating our flesh but our
-i´isa,” and she looked around but could see no one. Then U´yuuyewĕ
-called, “You are eating our i´isa,” and again she listened and looked
-about, but could see no one. The boys continued to call to her, but it
-was sometime before she discovered them sitting in the far end of the
-room. “What bad boys you are,” she cried, “I thought I was eating your
-flesh.” The woman hastened out of the house and tickling her throat
-with her finger vomited up the offal.
-
-She again sent the boys for wood, telling them to bring much, and they
-returned with large loads on their backs, and she sent them a second
-time and they returned with another quantity. Then she again built a
-fire in the small house and left it, and the two boys exclaimed, “What
-a great fire!” and Ma´asewe called to the woman, “Come here and see
-this fire; see what a hothouse; I guess this time my brother and I will
-die;” and the woman stooped to look at the fire, and Ma´asewe said to
-her, “Look away in there. See, we will surely die this time. Look!
-there is the hottest point!” he standing behind the woman and pointing
-over her shoulder, the woman bending her head still lower to see the
-better, said, “Yes; the fire is best off there.” “Yes,” said Ma´asewe,
-“it is very hot there;” and the Sko´yo was filled with interest, and
-looked intently into the house. The boys, finally, inducing her to
-stoop very low so that her face was near the doorway, pushed her into
-the hot bed of coals, and she was burned to death.
-
-The boys rejoiced, and Ma´asewe said, “Now that the woman is dead, let
-us go to her house.” They found the house very large, with many rooms
-and doors. In the middle of the floor there was a small circular door
-which Ma´asewe raised, and looking in, discovered that below it was
-very dark. Pointing downward, he said, “Though I can not see, I guess
-this is the most beautiful room. I think I will go below; perhaps
-we will find many good things.” As soon as he entered the door he
-disappeared from sight and vanished from hearing. U´yuuyewĕ, receiving
-no reply to his calls, said to himself, “Ma´asewe has found many
-beautiful things below, and he will not answer me; I will go and see
-for myself.” After entering the door, he knew nothing until he found
-himself by the side of his elder brother, and, passing through the
-doorway, the boys tumbled over and over into a lower world.
-
-When Ma´asewe reached this new world he was unconscious from the fall,
-but after a time he revived sufficiently to sit up, when he beheld
-U´yuuyewĕ tumbling down, and he fell by the side of Ma´asewe, who was
-almost dead, and Ma´asewe said, “Younger brother, why did you follow
-me?” After a while U´yuuyewĕ was able to sit up and Ma´asewe remarked:
-“Younger brother, I think we are in another world. I do not know where
-we are, and I do not know what hour it is. I guess it is about the
-middle of the day. What do you think?” U´yuuyewĕ replied, “You know
-best, elder brother; whatever you think is right,” and Ma´asewe said,
-“All right. Let us go now over the road to the house where the sun
-enters in the evening, for I think this is the world where our father,
-the sun, returns at night.”
-
-A little after the middle of the day Ma´asewe was walking ahead of
-U´yuuyewĕ, who was following close behind, and he said to his younger
-brother as he listened to some noise, “I believe we are coming to
-a village.” When they drew a little nearer they heard a drum, and
-supposed a feast was going on in the plaza, and in a little while they
-came in sight of the village and saw that there was a great feast
-there. All the people were gathered in the plaza. The chi´ta was a
-little way from the village and there was no one in it, as the boys
-discovered when they approached it, and they ascended the ladder.
-Ma´asewe said, “This is the chi´ta. Let us enter.” The mode of entering
-shows this chi´ta to have been built above ground. Upon invading the
-chi´ta they found it very large and very pretty, and there were many
-fine bows and arrows hanging on the walls. They took the bows and
-examining them said to one another, “What fine bows and arrows! They
-are all fine. Look,” and they were eager to possess them. Ma´asewe
-proposed that they should each take a bow and arrows and hurry away,
-saying: “All the people are in the plaza looking at the dance, and
-no one will see us;” and they hastened from the chi´ta with their
-treasures. Ma´asewe said, “Younger brother, let us return over the road
-whence we came.”
-
-But a short time elapsed when a man had occasion to visit the chi´ta,
-and he at once discovered footprints, and entering, found that bows and
-arrows had been stolen; hurrying to the plaza he informed the people
-of the theft, saying, “Two men have entered the chi´ta. I saw their
-footprints,” and the people cried out, “Let us follow them,” and ran
-over the road which the boys had taken. The boys had nearly reached the
-point where they had lighted when they entered this lower world when
-the people were close upon them.
-
-The little fellows had to run hard, but they held fast to their bows
-and arrows, and just as they stepped upon the spot where they had
-fallen when they descended, their pursuers being close upon them, a
-whirlwind carried them up and through the door and back into the house
-of the sko´yo. Ma´asewe said, “Younger brother, let us hurry to our
-mother. She must be sad. What do you think she imagines has become
-of us?” U´yuuyewĕ replied, “I guess she thinks we have been killed.”
-The boys started for their home. When they were still far from their
-house Ma´asewe asked, “Younger brother, where do you think these bows
-and arrows were made?” Holding them up before his eyes as he spoke, he
-said, “I think they are very fine.” U´yuuyewĕ remarked, “Yes, they are
-fine.”
-
-Ma´asewe then shot one of the arrows a great distance and it made much
-noise, and it was very beautiful and red. U´yuuyewĕ also shot one of
-his. “Younger brother,” said Ma´asewe, “these are fine arrows, but they
-have gone a great way.” When they were near their mother’s house, they
-again used their bows and were so delighted with the light made by the
-arrows that each shot another and another. The mother and grandmother,
-hearing the noise, ran out of their house, and became much alarmed when
-they looked to Ti´nia and saw the flashes of light and then they both
-fell as dead. Previous to this time the lightning arrows were not known
-on this earth, as the lightning people had not, to the present time,
-let any of their arrows fall to the earth. When the mother was restored
-she was very angry, and inquired of the boys where they had found such
-arrows, and why they had brought them home. “Oh, mother,” cried the
-boys, “they are so beautiful, and we like them very much.”
-
-The boys remained at home three days, and on the fourth day they saw
-many he’[ä]sh (clouds, like the plains) coming and bringing the arrows
-the boys had shot toward Ti´nia, and when the cloud people were over
-the house of the boys they began watering the earth; it rained very
-hard, and presently the arrows began falling. Ma´asewe cried with
-delight, “See, younger brother, the lightning people have brought our
-arrows back to us, let us go and gather them.” The cloud people worked
-two days sending rain and then returned to their home.
-
-Ma´asewe said to his mother, “We will go now and pass about the
-country.” She begged of them not to go any great distance. “In the
-west,” said she, “there is a very bad antelope. He will eat you.”
-Ma´asewe promised the mother that they would not go far, but when
-at a short distance from home he said to his younger brother, “Why
-does not mother wish us to go there?” pointing to the west. “Let us
-go.” U´yuuyewĕ replied, “No, mother does not wish it.” He was finally
-persuaded by Ma´asewe, and when near the house of the antelope the boys
-discovered him. There was neither grass nor vegetation, but only a
-sandy plain without trees or stones. “I guess he is one of the people
-who, mother said, would eat us.” U´yuuyewĕ replied, “I guess so.” Then
-Ma´asewe said, “Let us go a little nearer, younger brother.” “You know
-what is best,” replied U´yuuyewĕ, “I will do whatever you say, but I
-think that if you go nearer he will run off.” They counciled for a
-time and while they were talking the little Chi´na (mole) came up out
-of his house and said, “Boys, come down into my house.” “No,” said
-they, “we wish to kill the antelope,” and Ma´asewe added, “I think you
-know all about him.” “Yes,” said the mole, “I have been near him and
-passed around him.” Then Ma´asewe requested him to go into his house
-and prepare a road for them that the antelope might not discover their
-approach. And the mole made an underground road to the point where the
-antelope stood (the antelope facing west) and bored a wee hole in the
-earth over this tunnel, and peeping through he looked directly upon the
-heart of the antelope; he could see its pulsations. “Ah, that is good,
-I think,” he exclaimed, and returning, he hastened to inform the boys.
-“Now, all is well,” said the mole; “you can enter my house and approach
-the antelope.” When they reached the tiny opening in the earth Ma´asewe
-looked up and said, “See, younger brother, there is the heart of the
-antelope directly above us; I will shoot first;” and pointing his arrow
-to the heart of the antelope and drawing his bow strongly he pierced
-the heart, the shaft being buried almost to its end in the body. “We
-have killed the antelope,” cried Ma´asewe, “now let us return quickly
-over the underground road.” While the boys were still in this tunnel,
-the antelope, who was not killed immediately by the shot, was mad with
-rage and he ran first to the west to look for his enemy, but he could
-see no one; then he ran to the south and found no one; then he turned
-to the east with the same result, and then to the north and saw no one,
-and he returned to the spot where he had been shot, and looking to the
-earth discovered the diminutive opening. “Ah,” said he, “I think there
-is some one below who tried to kill me.” By this time the boys were
-quite a distance from the hole through which the arrow had passed. The
-antelope thrust his left horn into the opening and tore up the earth as
-he ran along above the tunnel. It was like inserting a knife under a
-piece of hide; but he had advanced only a short distance when he fell
-dead. The youths then came up from the house of the mole and cried out,
-“See! the antelope is dead.”
-
-Ma´asewe said, “Younger brother! let us go and get the flesh of the
-antelope.” U´yuuyewĕ remarked, “perhaps he is not yet dead.” The mole
-said, “you boys wait here; I will go and see if he still lives,” and
-after examining and passing around him, he found that the body was
-quite cold, and returning to the boys said, “Yes, boys, the antelope
-is dead.” “Perhaps you do not speak the truth,” said Ma´asewe, but
-the mole repeated “The antelope is dead.” Ma´asewe insisted, however,
-that the mole should again examine him and the little animal made a
-second visit. This time he dipped his hands into the heart’s blood
-of the animal and rubbed it all over his face, head, body, arms, and
-legs, for Ma´asewe had accused him of lying and he wished this time to
-carry proof of the death of the antelope; and returning to the boys he
-cried, “See, boys, I am covered with the blood, and I did not lie.”
-Then Ma´asewe proposed that the three should go together; and when
-they reached the antelope, Ma´asewe cut the breast with his stone
-knife, passing the knife from the throat downwards. The boys then
-flayed the antelope; Ma´asewe cut the heart and the flesh into bits,
-throwing the pieces to the north, west, south, and east, declaring that
-hereafter the antelope should not be an enemy to his people, saying,
-“His flesh shall furnish food for my people.” Addressing the antelope
-he commanded, “From this time forth you will eat only vegetation and
-not flesh, for my people are to have your flesh for food.” He then said
-to the mole, “The intestines of the antelope will be food for you,” and
-the mole was much pleased, and promptly replied, “Thank you; thank you,
-boys.”
-
-The boys now returned to their home and their mother, who, on meeting
-them, inquired, “Where have you been? You have been gone a long time;
-I thought you were dead; where have you been?” Ma´asewe answered, “We
-have been to the house of the antelope who eats people.” The mother
-said, “You are very disobedient boys.” Ma´asewe continued, “We have
-killed the antelope, and now all the giants who devoured our people are
-destroyed, and all the people of the villages will be happy, and the
-times will be good.”
-
-After Ma´asewe and U´yuuyewĕ had destroyed the giant enemies of the
-world the people were happy and were not afraid to travel about; even
-the little children could go anywhere over the earth, and there was
-continual feasting and rejoicing among all the villages.
-
-The Oraibi held a great feast (at that time the Oraibi did not live in
-their present pueblo); Ma´asewe and U´yuuyewĕ desired to attend the
-feast, and telling their mother of their wish, she consented to their
-going. When they were near the village of the Oraibi they discovered
-the home of the bee, and Ma´asewe said, “See, brother, the house of
-the bee; let us go in; I guess there is much honey.” They found a
-large comb full of honey, and Ma´asewe proposed to his brother that
-they cover their whole bodies with the honey, so that the Oraibi would
-not know them and would take them for poor, dirty boys; “for, as we
-now are, all the world knows us, and to-day let us be unknown.” “All
-right!” said U´yuuyewĕ, and they smeared themselves with honey. “Now,”
-said the boys, “we are ready for the feast. It will be good, for the
-Oraibi are very good people.” Upon visiting the plaza they found a
-large gathering, and the housetops were crowded with those looking at
-the dance. The boys, who approached the plaza from a narrow street in
-the village, stood for a time at the entrance. Ma´asewe remarked, “I
-guess all the people are looking at us and thinking we are very poor
-boys; see how they pass back and forth and do not speak to us;” but
-after awhile he said, “We are a little hungry; let us walk around and
-see where we can find something to eat.” They looked in all the houses
-facing upon the plaza and saw feasting within, but no one invited
-them to enter and eat, and though they inspected every house in the
-village, they were invited into but one. At this house the woman said,
-“Boys, come in and eat; I guess you are hungry.” After the repast they
-thanked her, saying, “It was very good.” Then Ma´asewe said, “You,
-woman, and you, man,” addressing her husband, “you and all your family
-are good. We have eaten at your house; we give you many thanks; and now
-listen to what I have to say. I wish you and all of your children to
-go off a distance to another house; to a house which stands alone; the
-round house off from the village. All of you stay there for awhile.”
-The boys then left. After they had gone the woman drank from the bowl
-which they had used, and, smacking her lips, said to her husband,
-“There is something very sweet in this bowl.” Then all the children
-drank from it, and they found the water sweet, and the woman said, “Let
-us do the will of these boys; let us go to the house;” and, the husband
-consenting, they, with their children, went to the round house and
-remained for a time.
-
-Ma´asewe and U´yuuyewĕ lingered near the village, and the people were
-dancing in the plaza and feasting in their houses, when suddenly they
-were all transformed into stone. Those who were dancing, and those who
-sat feasting, and mothers nourishing infants, all were alike petrified;
-and the beings, leaving these bodies, immediately ascended, and at once
-became the piñonero (Canada jay). The boys, returning to their home,
-said, “Mother, we wish food; we are hungry.” Their mother inquired,
-“Why are you hungry; did you not get enough at the feast?” “No; we are
-very hungry and wish something to eat.” The mother again asked if it
-was not a good feast. “Yes,” said Ma´asewe, “but we are hungry.” The
-mother, suspecting something wrong, remarked, “I am afraid you have
-been bad boys; I fear you destroyed that village before you left.”
-Ma´asewe answered “No.” Four times the mother expressed her fears of
-their having destroyed the village. Ma´asewe then confessed, “Yes; we
-did destroy the village. When we went to the feast at Oraibi we were
-all day with hungry stomachs, and we were not asked to eat anywhere
-except in one house.” And when the mother heard this she was angry,
-and Ma´asewe continued, “And this is the reason that I destroyed the
-villlage[P1: Printer’s error],” and the mother cried, “It is good! I am
-glad you destroyed the people, for they were mean and bad.”
-
-When the boys had been home but two days their hearts told them that
-there was to be a great dance of the Ka´ᵗsuna at a village located at
-a ruin some 18 miles north of the present pueblo of Sia. The Ti´ämoni
-of this village had, through his officials, invited all the people of
-all the villages near and far to come to the great dance. Ma´asewe
-said to his mother and grandmother (the spider woman), “We are going
-to the village to see the dance of the Ka´ᵗsuna.” They replied, “We
-do not care much to have you go, because you, Ma´asewe and U´yuuyewĕ,
-are both disobedient boys. When you go off to the villages you do bad
-things. At Oraibi you converted the people into stone, and perhaps you
-will behave at this village as you did at Oraibi.” Ma´asewe replied,
-“No, mother, no! We go only to see the Ka´ᵗsuna, and we wish to go,
-for we know it is to be a great dance; we wish very much to see
-it, and will not do as we did at Oraibi.” Finally, the mother and
-grandmother said, “If you are satisfied to go and behave like good
-boys we will consent.” It was a long way off, and the boys carried
-their bows and arrows that their father, the sun, had given them. They
-had proceeded but a short distance from their home, when the sun told
-them each to get on an arrow, and the father drew his bow, shooting
-both arrows simultaneously, the arrows striking the earth near where
-the dance was to occur. The boys alighted from their arrows and walked
-to the village. Every one wondered how they could have reached the
-village in so short a time. The boys stopped at the door of a house
-and, looking in, saw many people eating. They stood there awhile but
-were not asked in, and they passed on from door to door, as they had
-done at Oraibi, and no one invited them to eat. It was a very large
-village, and the boys walked about all day, and they were very angry.
-Discovering a house a little apart from the village, Ma´asewe said,
-“Let us go there,” pointing to the house; “perhaps there we may get
-food,” and upon reaching the door they were greeted by the man, woman,
-and children of the house, and were invited to eat. The boys were,
-as before, disguised with the honey spread over their bodies. After
-the meal Ma´asewe, addressing the man and woman, said: “You and your
-children are the first and only ones to invite us to enter a house and
-eat, and we are happy, and we give you thanks. We have been in this
-village all day and, until now, have had nothing to eat. I guess the
-people do not care to have us eat with them. Why did your ti´ämoni
-invite people from all villages to come here? He was certainly not
-pleased to see us. You (addressing the man and woman) and your children
-must leave this village and go a little way off. It will be well for
-you to do so.”
-
-And this family had no sooner obeyed the commands of the boys than
-the people of the village were converted into stone, just as they
-were passing about, the Ka´ᵗsuna as they stood in line of the dance,
-some of them with their hands raised. It was never known what became
-of the beings of the Ka´ᵗsuna. Ma´asewe then said: “Younger brother,
-now what do you think?” U´yuuyewĕ replied, “I do not think at all; you
-know.” “Yes,” said Ma´asewe, “and I think perhaps I will not return to
-my house, the house of my mother and grandmother. I think we will not
-return there; we have converted the people of two villages into stone,
-and I guess our mother will be very unhappy.” And again Ma´asewe said:
-“What do you think?” and U´yuuyewĕ replied, “I do not think at all;
-you, Ma´asewe, you think well.” Then Ma´asewe said, “All right; I think
-now I should like to go to see our father.” “Well,” said U´yuuyewĕ,
-“let us go to him.”
-
-There was a great rainbow (Kash´-ti-arts) in ti´nia; the feet of the
-bow were on the earth and the head touched the heavens. “Let us be
-off,” said the boys. They stepped upon the rainbow, and in a short
-space of time the boys reached their father, the sun, who was in
-mid-heavens. The bow traveled fast. The sun saw the boys approaching
-on the bow and knew them to be his children. He always kept watch over
-them, and when they drew near the father said, “My children, I am very
-happy to see you. You have destroyed all the giants of the earth who
-ate my people, and I am contented that they are no more; and it was
-well you converted the people of the two villages into stone. They
-were not good people.” Then Ma´asewe said: “Father, listen to me while
-I speak. We wish you to tell us where to go.” “Yes,” said the father,
-“I will; I know where it is best for you to make your home. Now, all
-the people of the earth are good and will be good from this time forth
-(referring to the destruction of the Sia by the cannibals). I think it
-will be well for you to make your home there high above the earth,”
-pointing to the Sandia mountain, “and not return to the people of the
-earth.” “All right, my father,” replied Ma´asewe; “we are contented and
-happy to do as you say.”
-
-Before leaving their people Ma´asewe organized the cult societies of
-the upper world. These tiny heroes then made their home in the Sandia
-mountain, where they have since remained, traveling, as before, on the
-rainbow.
-
-The diminutive footprints of these boys are to be seen at the entrance
-of their house (the crater of the mountain) by the good of heart, but
-such privilege is afforded only to the ti´ämoni and certain theurgists,
-they alone having perfect hearts; and they claim that on looking
-through the door down into the house they have seen melons, corn, and
-other things which had been freshly gathered.
-
-After the expiration of four years the ti´ämoni desired to travel on
-toward the center of the earth, but before they had gone far they
-found, to their dismay, that the waters began to rise as in the lower
-world, and the whole earth became one vast river. The waters reached
-nearly to the edge of the mesa, which they ascended for safety. The
-ti´ämoni made many offerings of plumes and other precious articles
-to propitiate the flood, but this did not stay the angry waters, and
-so he dressed a youth and maiden in their best blankets, and adorned
-them with many precious beeds and cast them from the mesa top; and
-immediately the waters began to recede. When the earth was again
-visible it was very soft, so that when the animals went from the mesa
-they would sink to their shoulders. The earth was angry. The ti´ämoni
-called the Ka´pĭna Society together and said, “I think you know how to
-make the earth solid, so we can pass over it,” and the theurgist of
-that order replied, “I think I know.” The same means was used as on the
-previous occasion to harden the earth. The theurgist of the Ka´pĭna
-returning said, “Father, I have been working all over the earth and it
-is now hardened.” “That is well,” said the ti´ämoni, “I am content. In
-four days we will travel toward the center of the earth.”
-
-During the journey of the Sia from the white-house in the north they
-built many villages. Those villages were close together, as the Sia
-did not wish to travel far at any one time. Finally, having concluded
-they had about reached the center of the earth, they determined to
-build a permanent home. The ti´ämoni, desiring that it should be
-an exact model of their house of white stone in the north, held a
-council, that he might gain information regarding the construction,
-etc., of the white village. “I wish,” said the ti´ämoni, “to build
-a village here, after our white-house of the north, but I can not
-remember clearly the construction of the house,” and no one could be
-found in the group to give a detailed account of the plan. The council
-was held during the night, and the ti´ämoni said, “To-morrow I shall
-have some one return to the white-house, and carefully examine it. I
-think the Si´sika (swallow) is a good man; he has a good head; and I
-think I will send him to the white-house,” and calling the Si´sika he
-said: “Listen attentively; I wish you to go and study the structure
-of the white-house in the north; learn all about it, and bring me
-all the details of the buildings; how one house joins another.” The
-Si´sika replied, “Very well, father; I will go early in the morning.”
-Though the distance was great, the Si´sika visited the white-house,
-and returned to the ti´ämoni a little after the sun had eaten (noon).
-“Father,” said the Si´sika, “I have examined the white-house in the
-north carefully, flying all over it and about it. I examined it well
-and can tell you all about it.” The ti´ämoni was pleased, for he had
-thought much concerning the white house, which was very beautiful.
-
-  [Illustration: FIG. 15. Diagram of the white house of the north,
-  drawn by a theurgist.
-
-  Lines indicate houses.
-    _a_, Street.
-    _b_, Plaza.
-    _c_, Plaza.
-    _d_, Doorway of the north wind.
-    _e_, The great chita.
-    _f_, Cougar, mother of the north village.]
-
-He at once ordered all hands to work, great labor being required in the
-construction of the village after the plan laid down by the Si´sika.
-Upon the completion of this village, the ti´ämoni named it Kóasaia. It
-is located at the ruin some 2½ miles north of the present site of
-Sia. (Fig. 15.) It is an accurate copy of a plan drawn by the theurgist
-who first related the cosmogony to the writer.
-
-The theurgist explained that the cougar could not leave her post at
-the white stone village of the north; therefore, the lynx was selected
-as her representative at this village. And no such opening as shown in
-_d_ existed in the duplicated village, as the doorway of the north wind
-was ever in the north village. And the ti´ämoni, with all his people,
-entered the large chita and held services of thanksgiving. Great was
-the rejoicing upon the completion of the village, and the people
-planted corn and soon had fine fields.
-
-The Sia occupied this village at the time of their visit from
-Po´shaiyänne, the quasi messiah, after he had attained his greatness,
-and when he made a tour of the pueblos before going into Mexico.
-
-Po´shaiyänne was born of a virgin at the pueblo of Pecos, New Mexico,
-who became pregnant from eating two piñon nuts. The writer learned
-through Dr. Shields, of Archuleta, New Mexico, that the Jemez Indians
-have a similar legend. When want and starvation drove the Pecos Indians
-from their pueblo they sought refuge with the Jemez. Philologists claim
-that the languages of the Pecos and Jemez belong to the same stock.
-The woman was very much chagrined at the birth of her child, and when
-he was very young she cast him off and closed her doors upon him. He
-obtained food and shelter as best he could; of clothing he had none but
-the rags cast off by others. While still a little boy he would follow
-the ti´ämoni and theurgists into the chita and sit apart by the ladder,
-and listen to their wise talk, and when they wished a light for their
-cigarettes Po´shaiyänne would pass a brand from one to another. But no
-one ever spoke to him or thanked him, but he continued to follow the
-wise men into the chita and to light their cigarettes. Even when he
-reached years when other youths were invited to sit with the ti´ämoni
-and theurgists and learn of them, he was never spoken to or invited to
-leave his seat by the entrance.
-
-Upon arriving at the state of manhood he, as usual, sat in the chita
-and passed the light to those present. Great was the surprise when it
-was discovered that a string of the rarest turkis encircled his right
-wrist. After he had lighted each cigarette and had returned to his seat
-by the entrance, the ti´ämoni called one of his men to him and said,
-“What is it I see upon the wrist of the boy Po´shaiyänne; it looks
-like the richest turkis, but surely it can not be. Go and examine it.”
-The man did as he was bid, and, returning, told the ti´ämoni that it
-was indeed as he had supposed. The ti´ämoni requested the man to say
-to the youth that he wished to know where he obtained the turkis and
-that he desired to buy the bracelet of him. When the man repeated the
-message, Po´shaiyänne said, “I can not tell him how it came upon my
-wrist, and I do not wish to sell it.” The reply being delivered to the
-ti´ämoni, he said to his messenger, “Return to the youth and tell him
-I have a fine house in the north. It and all its contents shall be his
-in exchange for the bracelet.” The people present, hearing the words
-of the ti´ämoni, regretted that he offered his house and all therein
-for the bracelet, but they did not say anything as they thought he
-knew best. The message being delivered to Po´shaiyänne, he said, “Very
-well, I will give the bracelet for the house and all it contains.” The
-ti´ämoni then called Po´shaiyänne to him and examined the bracelet, and
-his heart was glad because he was to have the jewels. He then begged
-Po´shaiyänne to be seated, saying, “We will play the game Wash´kasi.”[7]
-
-In playing the favorite game of Wash´kasi (Fig. 16), forty pebbles form
-a square, ten pebbles on a side, with a flat stone in the center of the
-square. Four flat sticks, painted black on one side and unpainted on
-the other, are held vertically and dropped upon the stone. The ti´ämoni
-threw first. Two black and two unpainted sides faced up. Two of the
-painted sides being up entitled the player to move two stones to the
-right. Po´shaiyänne then threw, turning up the four painted sides. This
-entitled him to move ten to the left. The ti´ämoni threw and three
-painted sides faced up. This entitled him to move three stones to the
-right. Again Po´shaiyänne threw and all the colored sides faced up,
-entitling him to move ten more. The next throw of the ti´ämoni showed
-two colored sides and he moved two more. Po´shaiyänne threw again, all
-the colored sides being up; then he moved ten. The ti´ämoni then threw
-and all four unpainted sides turned up; this entitled him to move six.
-Po´shaiyänne threw and again all the painted sides were up, entitling
-him to move ten, which brought him to the starting point, and won him
-the game.
-
-  [Illustration: FIG. 16. The game of Wash´kasi.]
-
-The following morning, after the ti´ämoni had eaten, they went into
-the chita as usual; Po´shaiyänne, following, took his seat near the
-entrance, with a blanket wrapped around him. When he approached the
-ti´ämoni to hold the lighted stick to his cigarette, the ti´ämoni’s
-astonishment was great to find a second bracelet, of ko-ha-qua,[8]
-upon the wrist of Po´shaiyänne. Each bead was large and beautiful. The
-ti´ämoni urged Po´shaiyänne not to return to his seat by the ladder,
-but to sit with them; but he declined, and then a messenger was sent
-to examine the bracelet, and the man’s report excited a great desire
-in the ti´ämoni to secure to himself this second bracelet, and his
-house in the west, with all that it contained, was offered in exchange
-for the bracelet. This house was even finer than the one in the north.
-Po´shaiyänne replied that if the ti´ämoni wished the bracelet, he would
-exchange it for the house in the west. Then he was invited to be seated
-near the ti´ämoni, who placed between them a large bowl containing six
-2-inch cubes, which were highly polished and painted on one side. The
-ti´ämoni said to Po´shaiyänne, “Hold the bowl with each hand, and toss
-up the six cubes. When three painted sides are up the game is won; with
-only two painted sides up the game is lost. Six painted sides up is
-equivalent to a march in euchre.” Po´shaiyänne replied, “You first, not
-I. You are the ti´ämoni; I am no one.” “No,” said the ti´ämoni, “you
-play first;” but Po´shaiyänne refused, and the ti´ämoni tossed up the
-blocks. Only two painted sides were up; Po´shaiyänne, then taking the
-bowl, tossed the blocks, and all the painted sides turned up. Again
-the ti´ämoni tried his hand, and three painted sides faced up; then
-Po´shaiyänne threw and the six painted sides were up. The ti´ämoni
-again threw, turning up two painted sides only; then Po´shaiyänne
-threw, with his previous success. The ti´ämoni threw, and again two
-painted sides were up. Po´shaiyänne threw, and six painted sides faced
-up as before, and so a second house went to him. The ti´ämoni said, “We
-will go to our homes and sleep, and return to the chita in the morning,
-after we have eaten.”
-
-The following morning Po´shaiyänne took his seat at the usual place,
-but the ti´ämoni said to him: “Come and sit among us; you are now more
-than an ordinary man, for you have two houses that belonged to the
-ti´ämoni,” but Po´shaiyänne refused and proceeded to light the stick
-to pass around for the lighting of the cigarettes. When he extended
-his hand to touch the stick to the cigarettes it was discovered that
-he wore a most beautiful bracelet, which was red, but not coral. The
-ti´ämoni again sent an emissary to negotiate for the bracelet, offering
-Po´shaiyänne his house in the south in exchange for the red bracelet.
-Po´shaiyänne consented and again a game was played. Four circular
-sticks some 8 inches long, with hollow ends, were stood in line and a
-blanket thrown over them; the ti´ämoni then put a round pebble into the
-end of one, and removing the blanket asked Po´shaiyänne to choose the
-stick containing the pebble. “No, my father,” said Po´shaiyänne, “you
-first. What am I that I should choose before you?” but the ti´ämoni
-replied, “I placed the stone; I know where it is.” Then Po´shaiyänne
-selected a stick and raising it the pebble was visible. Po´shaiyänne
-then threw the blanket over the sticks and placed the stone in one of
-them, after which the ti´ämoni selected a stick and raised it, but
-no stone was visible. This was repeated four times. Each time the
-ti´ämoni failed and Po´shaiyänne succeeded, and again the house in the
-south went to Po´shaiyänne.
-
-The next day when all had assembled in the chita and Po´shaiyänne
-advanced to light the cigarettes a bracelet of rare black stone beads
-was noticed on his wrist. This made the ti´ämoni’s heart beat with envy
-and he determined to have the bracelet though he must part with his
-house in the east; and he offered it in exchange for the bracelet, and
-Po´shaiyänne accepted the offer. The ti´ämoni then made four little
-mounds of sand and throwing a blanket over them placed in one a small
-round stone. Then raising the blanket he requested Po´shaiyänne to
-select the mound in which he had placed the stone. Po´shaiyänne said:
-“My father, what am I that I should choose before you?” The ti´ämoni
-replied, “I placed the stone and know where it is.” Then Po´shaiyänne
-selected a mound, and the one of his selection contained the stone.
-The placing of the stone was repeated four times, and each time the
-ti´ämoni failed, and Po´shaiyänne was successful; and the hearts of all
-the people were sad when they knew that this house was gone, but they
-said nothing, for they believed their ti´ämoni knew best. The ti´ämoni
-said: “We will now go to our homes and sleep, and on the morrow, when
-we have eaten, we will assemble here.”
-
-In the morning Po´shaiyänne took his accustomed place, entering after
-the others. Upon his offering the lighted stick for the cigarettes the
-people were struck with amazement, for on the wrist of Po´shaiyänne was
-another bracelet of turkis of marvelous beauty, and when the ti´ämoni
-discovered it his heart grew hungry for it and he sent one of his men
-to offer his house of the zenith. Po´shaiyänne replied that he would
-give the bracelet for the house. This house contained many precious
-things. The ti´ämoni requested Po´shaiyänne to come and sit by him;
-and they played the game Wash´kasi and, as before, Po´shaiyänne was
-successful and the house of the zenith fell to him.
-
-The following morning, when the people had assembled in the chita
-and as Po´shaiyänne passed the stick to light the cigarettes, the
-ti´ämoni and all the people saw upon his wrist another bracelet of
-large white beads. They were not like the heart of a shell, but white
-and translucent. The ti´ämoni could not resist the wish to have this
-rare string of beads, and he sent one of his men to offer his house of
-the nadir for it. When Po´shaiyänne agreed to the exchange, all the
-people were sad, that the ti´ämoni should part with his house, but they
-said nothing and the ti´ämoni was too much pleased with the beautiful
-treasure to be regretful. He had Po´shaiyänne come and sit by him and
-again play the game with the six blocks in the large bowl. The game was
-played with success on the part of Po´shaiyänne and he became the owner
-of the sixth house.
-
-On the following day when all were gathered in the chita the ti´ämoni
-said to Po´shaiyänne: “Come and sit with us; surely you are now equal
-with me, and you are rich indeed, for you have all my houses,” but
-he refused, only passing among theurgists and people to offer the
-lighted stick for the cigarettes. When he extended his hand a bracelet
-was discovered more beautiful than any of the others. It was pink and
-the stones were very large. The ti´ämoni upon seeing it cried, “Alas!
-alas! This is more beautiful and precious than all the others, but all
-my houses and treasures are gone. I have nothing left but my people;
-my old men and old women; young men and maidens and little ones.”
-Addressing the people, he said: “My children, what would you think
-of your ti´ämoni should he wish to give you to this youth for the
-beautiful beads?” They replied, “You are our father and ruler; you are
-wise and know all things that are best for us;” but their hearts were
-heavy and sad, and the ti´ämoni hesitated, for his heart was touched
-with the thought of giving up his people whom he loved; but the more he
-thought of the bracelet the greater became his desire to secure it, and
-he appealed a second time to his people and they answered: “You know
-best, our father,” and the people were very sad, but the heart of the
-ti´ämoni though touched was eager to possess the bracelet. He sent one
-of his men to offer in exchange for the bracelet all his people, and
-Po´shaiyänne replied that he would give the bracelet for the people.
-Then the ti´ämoni called the youth to him, and they repeated the game
-of the four sticks, hollowed at the ends. Po´shaiyänne was successful,
-and the ti´ämoni said: “Take all my people; they are yours; my heart
-is sad to give them up, and you must be a good father to them. Take
-all the things I have, I am no longer of any consequence.” “No,” said
-Po´shaiyänne; “I will not, for should I do so I would lose my power
-over game.” The two remained in the chita and talked for a long time,
-the ti´ämoni addressing Po´shaiyänne as father and Po´shaiyänne calling
-the ti´ämoni father.
-
-After a time Po´shaiyänne determined to visit all the pueblos, and then
-go into Mexico.
-
-He was recognized by the Sia at once upon his arrival, for they had
-known of him and sung of him, and they looked for him. He entered the
-chita in company with the ti´ämoni (the one appointed by Ût´sĕt) and
-the theurgists. It was not until Po´shaiyänne’s visit to the Sia that
-they possessed the power to capture game. The men were often sent out
-by the ti´ämoni to look for game, but always returned without it,
-saying they could see the animals and many tracks but could catch none;
-and their ruler would reply: “Alas! my children, you go for the deer
-and return without any;” and thus they hunted all over the earth but
-without success.
-
-After Po´shaiyänne’s talk with the ti´ämoni, and learning his wish for
-game, he said: “Father, what have you for me to do?” And the ti´ämoni
-replied: “My children have looked everywhere for deer, and they can
-find none; they see many tracks, but they can not catch the deer.”
-“Well,” replied Po´shaiyänne, “I will go and look for game.” He visited
-a high mountain in the west, from whose summit he could see all over
-the earth, and looking to the north, he saw on the top of a great
-mountain a white deer. The deer was passing toward the south, and he
-said to himself, “Why can not the Sia catch deer?” And looking to the
-west, he saw a yellow antelope on the summit of a high mountain. He,
-too, was passing to the south, and Po´shaiyänne said to himself, “Why
-can they not catch antelope?” And he looked to the south, and saw on
-the great mountain of the south a sheep, which was also passing to
-the south, and he looked to the east, and there, on a high peak, he
-saw the buffalo, who was passing to the south; and then, looking all
-over the earth, he saw that it was covered with rabbits, rats, and all
-kinds of small animals, and that the air was filled with birds of every
-description. Then, returning to the ti´ämoni, he said: “My mother, my
-father, why do your children say they can catch no game? When I first
-looked to the mountain of the north I saw the deer, and to the west I
-saw the antelope, and to the south the mountain sheep, and to the east
-the buffalo, and the earth and air were filled with animals and birds.”
-The ti´ämoni inquired how he could see all over the earth. He doubted
-Po´shaiyänne’s word. Then Po´shaiyänne said: “In four days I will go
-and catch deer for you.” “Well,” said the ti´ämoni, “when you bring the
-deer I will believe. Until then I must think, perhaps, you do not speak
-the truth.”
-
-For three days the men were busy making bows and arrows, and during
-these days they observed a strict fast and practiced continency. On the
-fourth morning at sunrise Po´shaiyänne, accompanied by Ma´asewe and
-Úyuuyewĕ, who came to the earth to greet Po´shaiyänne, and the men of
-the village, started on the hunt. They ate before leaving the village,
-and after the meal Po´shaiyänne asked: “Are you all ready for the
-hunt?” And they replied: “Yes; we are ready.” Po´shaiyänne, Ma´asewe,
-and Úyuuyewĕ started in advance of the others, and when some distance
-ahead Po´shaiyänne made a fire and sprinkled meal to the north, the
-west, the south, and the east, that the deer might come to him over
-the roads of meal. He then made a circle of meal, leaving an opening
-through which the game and hunters might pass, and when this was done
-all of the men of the village formed into a group a short distance from
-Po´shaiyänne, who then played on his flute, and, holding it upward, he
-played first to the north, then west, then south, and then east. The
-deer came over the four roads to him and entered the great circle of
-meal. Ma´asewe and Úyuuyewĕ called to all the people to come and kill
-the deer. It was now before the middle of the day. There were many deer
-in the circle, and as the people approached they said one to another:
-“Perhaps the deer are large; perhaps they are small.”
-
-(The deer found by the Sia in this world are quite different from those
-in the lower world. Those in the lower world did not come to this
-world; they are called sits´tä-ñe, water deer. These deer lived in the
-water, but they grazed over the mountains. They were very large, with
-great antlers. The deer in this world are much smaller and have smaller
-antlers.)
-
-The circle was entered at the southeast, Ma´asewe passing around the
-circle to the left was followed by half of the people, Úyuuyewĕ passing
-to the right around the circle, preceded the remainder. As soon as they
-had all entered Po´shaiyänne closed the opening; he did not go into the
-circle but stood by the entrance. The deer were gradually gathered into
-a close group and were then shot with arrows. When all the deer had
-been killed they were flayed, and the flesh and skins carried to the
-village. As they passed from the circle Po´shaiyänne said, “Now carry
-your meat home. Give your largest deer to the ti´ämoni and the smaller
-ones to the people of your houses.” After the Sia had started for their
-village Po´shaiyänne destroyed the circle of meal and then returned to
-the ti´ämoni, who said: “You, indeed, spoke the truth, for my people
-have brought many deer, and I am much pleased. On the morrow we will
-kill rabbits.” The ti´ämoni informed the coyote of his wish for the
-rabbits, and in the morning a large fire was made, and the coyote spoke
-to the fire, saying: “We desire many rabbits but we do not wish to go
-far.” He then threw meal to the cardinal points, zenith, and nadir,
-and prayed that the sun father would cause the small and large rabbits
-to gather together that they might not have to go a great distance to
-find them, for as he, the father, wished, so it would be, and Ma´asewe
-and the coyote sat down while the people gathered around the fire and
-passed their rabbit sticks through the flames. Then Ma´asewe directed
-them to start on the hunt. They formed into an extensive circle
-surrounding the rabbits, and a great number were secured. Some were
-killed by being struck immediately over their hearts. It was very late
-when the people returned to the village laden with rabbits.
-
-The ti´ämoni said: “Day after to-morrow we will have a feast.”
-Po´shaiyänne agreeing, said: “It is well, father.” All the women worked
-hard for the feast. Half of their number worked for the ti´ämoni
-and half for Po´shaiyänne. The ti´ämoni going alone to the house of
-Po´shaiyänne, said: “Listen: to-morrow you will have the great feast at
-your house.” Po´shaiyänne replied: “No, father; you are the elder, and
-you must have it at your house.” The ti´ämoni answered: “Very well, my
-house is good and large; I will have it there.”
-
-In the morning, when the sun was still new, the ti´ämoni had the feast
-spread—bowls of mush, bread, and meat; and he said to Po´shaiyänne, who
-was present: “Father, if you have food bring it to my house and we will
-have our feast together.” Po´shaiyänne replied: “It is well, father;”
-and, to the astonishment of all, Po´shaiyänne’s food immediately
-appeared. It was spread on tables;[9] the bowls holding the food being
-very beautiful, such as had never before been seen. The ti´ämoni told
-Ma´asewe to bid the people come to the feast; and all, including the
-most aged men and women and youngest children, were present. Upon
-entering the house they were surprised with the things
-
-they saw on Po´shaiyänne’s table, and all who could went to his
-table in preference to sitting before the ti´ämoni’s. Even the water
-upon Po´shaiyänne’s table was far better than that furnished by the
-ti´ämoni; and those who drank of this water and ate Po´shaiyänne’s food
-immediately became changed, their skins becoming whiter than before;
-but all could not eat from Po´shaiyänne’s board and many had to take
-the food of the ti´ämoni, and they remained in appearance as before.
-
-After this feast, Po´shaiyänne visited all the pueblos and then passed
-on to Chihuahua in Mexico. Before Po´shaiyänne left the Sia, he said
-to them: “I leave you, but another day I will return to you, for this
-village is mine for all time, and I will return first to this village.”
-To the ti´ämoni he said: “Father, you are a ti´ämoni, and I also am
-one; we are as brothers. All the people, the men, the women, and the
-children are mine, and they are yours; and I will return to them again.
-Watch for me. I will return;” and he added, “In a short time another
-people will come; but before that time, such time as you may choose, I
-wish you to leave this village, for my heart is here and it is not well
-for another people to come here; therefore depart from this village
-before they come near.”
-
-Upon entering the plaza in Chihuahua Po´shaiyänne met the great chief,
-who invited him to his home, where he became acquainted with his
-daughter. She was very beautiful, and Po´shaiyänne told the chief that
-he was much pleased with his daughter and wished to make her his wife.
-The chief replied: “If you desire to marry my daughter and she wishes
-to marry you, it is well.” Upon the father questioning the daughter
-the girl replied in the affirmative. Then the father and mother talked
-much to the daughter and said: “To-morrow you will be married.” The
-chief sent one of his officials to let it be known to all the people
-that Po´shaiyänne and his daughter were to be united in marriage in
-the morning, and many assembled, and there was a great feast in the
-house of the chief. Many men were pleased with the chief’s daughter,
-and looked with envy upon Po´shaiyänne; and they talked together of
-killing him, and finally warriors came to the house of Po´shaiyänne
-and carried him off to their camp and pierced his heart with a spear,
-and his enemies were contented, but the wife and her father were sad.
-The day after Po´shaiyänne’s death he returned to his wife’s home, and
-when he was seen alive those who had tried to destroy him were not only
-angry but much alarmed; and again he was captured, and they bound gold
-and silver to his feet, that after casting him into the lake his body
-should not rise; but a white fluffy feather of the eagle fell to him,
-and as he touched the feather the feather rose, and Po´shaiyänne with
-it, and he lived again, and he still lives, and some time he will come
-to us. So say the Sia. Po´shaiyänne’s name is held in the greatest
-reverence; in fact, he is regarded as their culture hero[10], and he
-is appealed to in daily prayers, and the people have no doubt of his
-return. They say: “He may come to-day, to-morrow, or perhaps not in our
-lifetime.”
-
-Soon after Po´shaiyänne’s departure from Sia the ti´ämoni decided to
-leave his present village, though it pained him much to give up his
-beautiful house. And they moved and built the present pueblo of Sia,
-which village was very extensive. The ti´ämoni had first a square of
-stone laid, which is to be seen at the present day, emblematic of the
-heart of the village (for a heart must be, before a thing can exist).
-After the building of this village the aged ti´ämoni continued to
-live many years, and at his death he was buried in the ground, in a
-reclining position. His head was covered with raw cotton, with an eagle
-plume attached; his face was painted with corn pollen, and cotton was
-placed at the soles of his feet and laid over the heart. A bowl of food
-was deposited in the grave, and many hä´chamoni were planted over the
-road to the north, the one which is traveled after death. A bowl of
-food was also placed on the road. All night they sang and prayed in the
-house of the departed ti´ämoni, and early in the morning all those who
-sung were bathed in suds of yucca made of cold water.
-
-There are two rudely carved stone animals at the ruined village
-supposed to have been visited by Po´shaiyänne. These the Sia always
-speak of as the cougar, but they say, “In reality they are not the
-cougar, but the lynx, for the cougar remained at the white-house in the
-north.”
-
-This cosmogony exhibits a chapter of the Sia philosophy, and though
-this philosophy is fraught with absurdities and contradictions, as is
-the case with all aboriginal reasoning, it scintillates with poetic
-conceptions. They continue:
-
-“The hour is too solemn for spoken words; a new life is to be given to
-us.”
-
-Theirs is not a religion mainly of propitiation, but rather of
-supplication for favors and payment for the same, and to do the will of
-and thereby please the beings to whom they pray. It is the paramount
-occupation of their life; all other desirable things come through its
-practice. It is the foundation of their moral and social laws. Children
-are taught from infancy that in order to please the pantheon of their
-mythical beings they must speak with one tongue as straight as the
-line of prayer over which these beings pass to enter the images of
-themselves.
-
-It will be understood from the cosmogony that the Sia did not derive
-their clan names from animal _ancestors_, nor do they believe that
-their people evolved from animals, other than the Sia themselves. The
-Zuñi hold a similar belief. The Zuñi’s reference to the tortoise and
-other animals as ancestors is explained in the “Religious Life of the
-Zuñi Child.”[11]
-
-I am of opinion that closer investigation of the North American Indian
-will reveal that the belief in the descent of a people from beasts,
-plants, or heavenly bodies is not common, though their mythological
-heroes were frequently the offspring of the union of some mortal with
-the sun or other object of reverence. There is no mystery in such
-unions in the philosophy of the Indian, for, as not only animate but
-inanimate objects and the elements are endowed with personality, such
-beings are not only brothers to one another, but hold the same kinship
-to the Sia, from the fact, according to their philosophy, that all are
-living beings and, therefore, all are brothers. This is as clearly
-defined in the Indian mind as our recognition of the African as a
-brother man.
-
-The spider is an important actor in Sia, Zuñi, and Tusayan mythology.
-Sia cosmogony tells us the spider was the primus, the creator of all.
-Sûs´sĭstinnako is referred to as a man, or, more properly, a being
-possessing all power; and as Sûs´sĭstinnako created first man and
-then other beings to serve his first creation, these beings, although
-endowed with attributes superior to man in order to serve him, can
-hardly be termed gods, but rather agents to execute the will of
-Sûs´sĭstinnako in serving the people of his first creation.
-
-Sûs´sĭstinnako must be supplicated through the mediator Ûtsĕt, who is
-present at such times in the fetich I´ärriko. Ko´shairi and Quer´ränna
-appear for the sun and moon. The war heroes and the warriors of the six
-mountains of the world, the women of the cardinal points, and animals,
-insects, and birds holding the secrets of medicine, are present, when
-invoked, in images of themselves. The Sia can not be said to practice
-ancestor worship. While the road to Shipapo (entrance to the lower
-world) is crowded with spirits of peoples returning to the lower world,
-and spirits of unborn infants coming from the lower world, the Sia do
-not believe in the return of ancestors when once they have entered
-Shipapo. While many of the kokko (personated by persons wearing masks)
-are the immediate ancestors of the Zuñi, the Ka´ᵗsuna of the Sia, also
-personated by men and women wearing masks, are altogether a distinct
-creation, and can not be considered to bear any relation to ancestor
-worship.
-
-The Sia, however, have something as appalling to them as the return of
-the dead, in their belief in witchcraft, those possessing this craft
-being able to assume the form of dogs and other beasts; and they are
-ever on the alert when traveling about on dark nights, especially if
-the traveler is a man of wealth, as witches are always envious of the
-financial success of others. They create disease by casting into the
-body snakes, worms, stones, bits of fabric, etc. Hair must be burned
-that it may not be found by wizards or witches, who, combining it with
-other things, would cast it into the person from whose head it was
-cut, causing illness and perhaps death. There is, however, a panacea
-for such afflictions in the esoteric power of the theurgists of the
-secret cult societies. A man was relieved of pain in the chest by a
-snake being drawn from the body by an eminent theurgist during the
-stay of the writer at Sia. Such is the effect of faith cure in Sia
-that, though the man was actually suffering from a severe cold, his
-improvement dated from the hour the snake was supposed to have been
-extracted.
-
-
-
-
-                            CULT SOCIETIES.
-
-
-Ût´sĕt, being directed in all things by Sûs´sĭstinnako, originated
-the cult societies of the lower world, giving to certain of them the
-secrets for the healing of the sick.
-
-The societies are mentioned in their line of succession, most of them
-having been named for the animals of which they were composed.
-
-The first society organized was the Ka´pĭna, which included only the
-spider people, its ho´-na-ai-te,[12] or theurgist, being Sûs´sĭstinnako
-himself; and as the members of this society were directly associated
-with Sûs´sĭstinnako, they knew his medicine secrets.
-
-Then followed the societies of the bear, cougar, badger, wolf, and
-shrew (_Sorex_).
-
-The hĭs´tiän[13] (knife) was composed of the cougar and the bear, these
-two societies being consolidated. Sûs´sĭstinnako finding that the bear
-was always dissatisfied and inclined to growl and run from the people
-when they approached, decided to make the cougar first and the bear
-second, giving as his reason that when the people drew near the cougar
-he sat still and looked at them; he neither growled nor ran, and the
-people were not afraid; he commanded their respect, but not their fear,
-and for this reason Sûs´sĭstinnako united these societies that the bear
-might be second, and under the direction of the cougar.
-
-The next six societies organized were the snakes, composed of the
-snakes of the cardinal points, the snake of the north being Ska´towe
-(Plumed Serpent), the west Ka´spanna, the south Ko´quaira, the east
-Quĭs´sĕra, the heavens Hu´waka, the earth Ya´ai. The Ska´towe (Serpent
-of the North) and Ko´quaira (Serpent of the South) having special
-influence over the cloud people, have their bodies marked with cloud
-emblems; the Ka´spanna (Serpent of the West) and the Quĭs´sĕra (Serpent
-of the East) hold esoteric relations with the sun and moon; hence their
-bodies are painted with the crescent. Hu´waka (Serpent of the Heavens)
-has a body like crystal, and it is so brilliant that one’s eyes can not
-rest upon him; he is very closely allied to the sun. The Ya´ai (Serpent
-of the Earth) has special relations with Ha´arts (the earth). His body
-is spotted over like the earth, and he passes about over Ha´arts until
-someone approaches, when he hastens into his house in the earth.
-
-The seven ant societies followed the snakes. The five animal
-societies, the six snake societies, the first three ant societies,
-and the society of the eagle were given the secrets of the medicine
-for healing the sick, through the process of sucking, the ant alone
-receiving the secret of the medicine by brushing; the last four
-societies of ants were instructed in the songs for rain only. The
-reason given for this division is that only the first three ants
-produced irritation or swelling from their bites, the last four being
-peaceable ants. (Fig. 18).
-
-The next six societies were those of the birds of the cardinal points,
-zenith and nadir.—The Ha´-te-e, Bird of the North; Shas´-to, Bird of
-the West; Ma´-pe-un, Bird of the South; Shu-wa-kai´, Bird of the East;
-Tiä´mi, Bird of the Heavens (the eagle); Chas´-ka, Bird of the Earth
-(chaparral cock). While these six societies were instructed in the
-songs for rain, the eagle alone learned the medicine songs. It will be
-noticed that only such animals as were regarded as virulent were given
-the secrets of the medicine for healing the sick. All of the animals of
-the world were subordinate to the animal societies; all of the snakes
-of the world were submissive to the six snake societies; all the ants
-and other insects were subject to the seven ant societies, and all the
-birds of the world to the six bird societies.
-
-The next society organized was the Ha´kan, fire. Sûs´sĭstinnako,
-desiring to have fire that their food might be cooked, placed a round
-flat stone on the floor and attached a small sharpened stone to one end
-of a slender round stick; he then called together the ho´naaites of the
-cult societies, and the priestly rulers of the Sia and other Indians,
-requesting each one in proper succession to produce fire by rubbing the
-circular stick between the hands upon the round flat stone. As each one
-attempted to make the fire, a blanket was thrown over him and the stone
-that he might work in perfect seclusion. All failing in their efforts
-(this work being performed in the daytime) Sûs´sĭstinnako dismissed
-them. He then passed through three chambers, carrying the fire stone
-with him, and entering the fourth sat down and thought a long while,
-and after a time he attempted to make the fire and was successful.
-Sûs´sĭstinnako then called in Ût´sĕt and her principal officer (a man
-of the Sia people), and handing her an ignited fire brand of cedar told
-her to light a fire, and this fire burned four days and nights. Ût´sĕt,
-obeying the command of Sûs´sĭstinnako, requested her officer to place
-a ho´naaite of a snake society at the first door, the ho´naaite of the
-Hĭs´tiän and his vice (the cougar and a bear) at the second and third
-doors, and to guard the inner door himself, that no one might enter and
-see the fire. On the fifth day all the people discovered the smoke,
-which escaped from the chamber, and they wondered what it could be,
-for as yet they did not know fire. On the sixth morning Sûs´sĭstinnako
-said to the officer of Ût´sĕt, “I will now organize a fire society and
-I appoint you the ho´naaite of the society.” On this same morning the
-ho´naaites of the cult societies and the priestly rulers of the Indians
-were called to the chamber to see the fire and to understand it. Then
-the ho´naaite of the fire society carried some of the fire to the house
-of the ruler of the Sia.
-
-  [Illustration: Bureau of Ethnology.    Eleventh Annual Report. Plate X
-
-  GAST LITH. CO. N.Y.
-
-  PERSONAL ADORNMENT WHEN RECEIVED INTO THE THIRD DEGREE OF OFFICIAL
-  MEMBERSHIP CULT, SOCIETY.]
-
-Ko´shairi received directly from the sun valuable medicine for rain,
-and so the songs of the Ko´shairi are principally invocations for rain
-to fructify the earth.
-
-Quer´ränna’s office is similar to that of the Ko´shairi, though his
-dress is different, as he comes from the house of the moon and not the
-sun. Besides the songs for rain the sun gave him the secret of the
-medicine, which would not only make ha´arts but women pregnant.
-
-After the Sia, animals and Ka’ᵗsuna entered this world, they being led
-by the mother Ût´sĕt, the Ka´ᵗsuna were directed by Ût´sĕt to go to
-the west and there make their homes. Before their departure, however,
-masks were made to represent them. Ût´sĕt sent Ko´shairi and Quer´ränna
-to the east, telling the former to make his home near the house of
-the sun and the latter to make his house a little to the north of the
-sun’s. It will be remembered that Sûs´sĭstinnako sent the sun to this
-world before the advent of the Sia. Ko´shairi performs not only the
-office of courier between the sun and Ka´ᵗsuna, but is also mediator
-between the Sia and the sun. (See Pl. X.)
-
-Upon the departure of Ko´shairi and Quer´ränna, Ût´sĕt organized
-two orders bearing their names, to wait upon the personators of the
-Ka´ᵗsuna whenever they should appear. The representatives of Koshai´ri
-and Quer´ränna are supposed to be the exact reproductions of the
-originals. The body of Ko´shairi is painted white and striped in black;
-that of Quer´ränna is half yellow and half white, dotted with black
-crescents. Thus we see stripes and particolors as indicative of the
-harlequin is of prehistoric origin. The hair of Ko´shairi is brought
-to the front and tied with painted black and white corn husks. The
-breechcloth is black cotton (Pl. X A). Quer´ränna’s hair is
-brought forward and tied to stand erect (Pl. X B).
-
-Whenever the Ka´ᵗsuna appear in Sia they are attended by the Ko´shairi
-and Quer´ränna, they waiting upon the Ka´ᵗsuna, adjusting any of their
-wearing apparel which becomes disarranged, etc. They also play the
-fool, their buffoonery causing great merriment among the spectators.
-
-After ridding the world of the destroyers of the people, Ma´asewe said
-to the ti´ämoni of Sia (the Sia were still living at the white house),
-“Now that I have killed the bad people of the world it is well to
-organize societies similar to those instituted by Ût´sĕt in the lower
-world, and learn from the animals the secrets of medicine.” It must be
-understood that all the animals were not bad.
-
-The first society originated by Ma´asewe was the Hĭs´tiän or Knife.
-This society being first, because it was through the power of the
-knives or arrows given to the boys by the sun father that the enemies
-were destroyed; Hĭs´tiän, in this case, meaning the knife or arrow of
-lightning.
-
-The next society originated was that of the cougar, then followed the
-societies of the bear, the skoyo (giant), the snake, and the ant.
-The ho´naaite of each society was furnished with medicine by the
-two warriors, this medicine being bits of the hearts of the enemies
-destroyed; a portion of each heart being given to each ho´naaite.
-
-Ma´asewe then organized the Ope Society (Warriors), designating himself
-as the ho´naaite[14] of the society and his brother as its vicar. He
-then appointed six men members of the society, to reside for all time
-in the six high mountains of the world, that they might look from
-the six cardinal points and discover bad people, and inform the Sia
-of an approaching enemy. These six men, in conjunction with Ma´asewe
-and U´yuuyewĕ, guide the arrows of the Sia when contending with the
-enemy. It will be remembered it was stated in the “Sia Cosmogony” that
-Ma´asewe and U´yuuyewĕ went to reside in the interior of the Sandia
-mountain.
-
-When these societies had been formed, the animal societies assembled
-at the white house and taught the ho´naaites their medicine songs;
-previous to this, when the Sia were ill, they received their medicine
-direct from the animals, the animals officiating and singing. After
-instructing the Sia in their songs, they told them to make stone
-images of themselves, that passing over the road of meal they might
-enter these images; and so the Indians are sure of the presence of the
-animals. The beings pass over the line of meal, entering the fetiches,
-where they remain until the close of a ceremonial, and then depart over
-the line.
-
-The secret of the fire was not brought to this world, and the fire
-society was originated here in this way. The people grew tired of
-feeding about on grass, like the deer and other animals, and they
-consulted together as to how fire might be obtained. It was finally
-decided by the ti´ämoni that a coyote was the best person to steal
-the fire from the world below, and he dispatched a messenger for the
-coyote. Upon making his appearance the ti´ämoni told of the wish of
-himself and his people for fire, and that he wanted him to return to
-the world below and bring the fire, and the coyote replied, “It is
-well, father; I will go.” Upon reaching the first entrance of the house
-of Sûs´sĭstinnako (it was the middle of the night), the coyote found
-the snake who guarded the door asleep, and he quickly and quietly
-slipped by; the cougar who guarded the second door was also asleep, and
-the bear who guarded the third door was sleeping. Upon reaching the
-fourth door he found the ho´naaite of the fire asleep, and, slipping
-through, he entered the room and found Sûs´sĭstinnako also soundly
-sleeping; he hastened to the fire, and, lighting the cedar brand which
-was attached to his tail, hurried out. Sûs´sĭstinnako awoke, rubbing
-his eyes, just in time to be conscious that some one was leaving the
-room. “Who is there?” he cried; “some one has been here,” but before he
-could arouse those who guarded the entrance the coyote was far on his
-way to the upper world.
-
-After the organization of the cult societies the ti´ämoni, influenced
-by Ût´sĕt, commanded the cougar to make his home for all time in the
-north; the bear was likewise sent to the west, the badger to the south,
-the wolf to the east, the eagle to the heavens, and the shrew to the
-earth.
-
-
-
-
-                          THEURGISTIC RITES.
-
-
-It is only upon acquaintance with the secret cult societies that one
-may glean something of the Indians’ conception of disease, its cause
-and cure. It is supposed to be produced almost wholly through one or
-two agencies—the occult powers of wizards and witches, and the anger of
-certain animals, often insects. Therefore, though some plant medicines
-are known to these Indians, their materia medīca may be said to be
-purely fetichistic; for when anything of a medicinal character is used
-by the theurgist it must be supplemented with fetich medicine and
-magical craft.
-
-While there are thirteen secret cult societies with the Zuñi, there are
-but eight in Sia, some of these being reduced to a membership of two,
-and in one instance to one. While the Zuñi and Sia each has its society
-of warriors, the functions of these societies are somewhat different.
-
-The cult societies of the Sia, as well as those of Zuñi, have their
-altars and sand paintings; but while each Zuñi altar, with its
-medicines and fetiches, is guarded during ceremonials by two members
-of the Society of Warriors, this entitling the members of this society
-to be present at the meetings of all the cult societies, the Sia have
-no such customs. Their altars and fetiches are not protected by others
-than the theurgists and vice-theurgists of their respective societies.
-At the present time, owing to the depleted numbers of the Society of
-Warriors of the Zuñi, some of their altars have but one guardian.
-
-The Society of Warriors has for its director and vicar, like the Zuñi
-and the other pueblos, the representatives of the mythologic war
-heroes, who, though small in stature, are invulnerable. “Their hearts
-are large, for they have the heart of the sun.” The head or director of
-a society is termed the elder brother; the vicar, younger brother.
-
-When the cult societies invoke the cloud people to water the earth,
-the presence of certain anthropomorphic and zoomorphic beings having
-potent influence over the cloud people is assured by the drawing of a
-line of meal from the altar to the entrance of the ceremonial chamber,
-over which these beings pass, temporarily abiding in the stone images
-of themselves which stand before the altar. These beings are exhorted
-to use their mystic powers with the cloud people to water the mother
-earth, that she may become pregnant and bear to the people of Ha´arts
-(the earth) the fruits of her being.
-
-In order to obtain their services the Sia compensate them. The
-hä´chamoni (notched stick), which is deposited to convey the message,
-invariably has plumes attached to it, these plume offerings being
-actual compensation for that which is desired. Other offerings are
-made, among which are gaming blocks, hoops for the cloud people to
-ride upon, and cigarettes filled with the down of humming birds, corn
-pollen, and bits of precious beads. (See Plate XI).
-
-Eagles are kept caged, and turkeys are domesticated for the purpose of
-obtaining plumes for these offerings.
-
-It is the prerogative of the ti´ämoni to specify the time for the
-meetings of the cult societies, excepting ceremonials for the healing
-of the sick by the request of the patient or his friend. These meetings
-being entirely under the jurisdiction of the theurgist, who does not
-possess within himself the power of healing, he is simply the agent
-acting under the influence of those beings who are present in the stone
-images.
-
-The gala time is the beginning of the new year in December, when
-the cult societies hold synchronal ceremonials extending through a
-period of four days and nights, at which time the fetich medicines are
-prepared; and those possessing real or imaginary disease gather in the
-chamber of the society of which they are members, when the theurgists
-and their followers elaborate their practices of mysticism upon their
-subjects.
-
-The cult societies have two ways of retaining their complement of
-members. An adult or child joins a society after being restored to
-health by a theurgist; and a parent may enter a child into a society,
-or a boy or girl having arrived at years of discretion, may declare a
-desire to join a society.
-
-In the case of a young child the paternal or maternal parent calls upon
-the theurgist and, making known his wish, presents him with a handful
-of shell mixture,[15] saying, “I wish my child to become a member of
-your society that his mind and heart may be strong.” In the case of an
-elder boy or girl the clan is first notified, and the applicant then
-calls upon the theurgist and, presenting him a handful of the shell
-mixture, makes known his wish.
-
-Most of the societies are divided into two or more orders, the more
-important order being that in which the members are endowed with the
-anagogics of medicine, except in the Snake Society, when the snake
-order is essential. One must pass through three degrees before being
-permitted to handle the snakes. In the case of minors they can not be
-initiated into the third degree until, in the ho´naaite’s judgment,
-they are amenable to the rigid rules. A person may belong to two or
-more of these societies.
-
-  [Illustration: Bureau of Ethnology.   Eleventh Annual Report. Plate XI
-
-  Drawn by Mary Irvin Wright.    GAST LITH. CO. N.Y.
-
-  HÄ´-CHA-MO-NI BEFORE PLUME OFFERINGS ARE ATTACHED.]
-
-Women may be members of the various orders, excepting in the societies
-of the Snake, Cougar, or Hunters and Warriors. The Snake division of
-the Snake Society has no female members, and the societies of the
-Cougar or Hunters and Warriors are composed entirely of men. When one
-makes known his desire to enter a society he states to the theurgist
-which division he wishes to join.
-
-The objection to handling the snakes keeps the Snake division of this
-society limited, though the honor is much greater in belonging to this
-division. Upon entering the medicine order of any society the new
-member is presented with the fetich ya´ya by the theurgist, who must
-practice continency four days previous to preparing the fetich.
-
-The cult societies observe two modes in curing disease: One is by
-sucking, and the other by brushing the body with straws and eagle
-plumes. The former mode is practiced when Ka-nat-kai-ya (witches) have
-caused the malady by casting into the body worms, stones, yarn, etc.;
-the latter mode is observed when one is afflicted through angry ants or
-other insects, which are thus drawn to the surface and brushed off.
-
-The medicine ceremonials of the cult societies are quite distinct from
-their ceremonials for rain.
-
-The only compensation made the theurgist for his practice upon invalids
-either in the ceremonial chamber or dwelling is the sacred shell
-mixture. It is quite the reverse with all other Indians with whom the
-writer is acquainted. The healing of the sick in the ceremonial chamber
-is with some of the peublos gratuitous, but generous compensation is
-required when the theurgist visits the house of the invalid.
-
-Continency is observed four days previous to a ceremonial, and an
-emetic is taken each morning for purification from conjugal relations.
-On the fourth day the married members bathe (the men going into the
-river) and have their heads washed in yucca suds. This is for physical
-purification. The exempting of those who have not been married and
-those who have lost a spouse seems a strange and unreasonable edict in
-a community where there is an indiscriminate living together of the
-people.
-
-The ceremonials here noted occurred after the planting of the grain.
-Several of the ordinances had been held previous to the arrival of the
-writer. She collected sufficient data, however, to demonstrate the
-analogy between the rain ceremonials of the secret cult societies,
-their songs bearing the one burden—supplication for rain.
-
-
-                 RAIN CEREMONIAL OF THE SNAKE SOCIETY.
-
-The morning was spent by the ho´naaite (theurgist) and his vicar in
-the preparation of hä´chamoni[16] and plume offerings. The hä´chamoni
-are symbolic of the beings to whom they are offered, the messages or
-prayers being conveyed through the notches upon the sticks. These
-symbols frequently have hĕr´rotuma (more slender sticks representing
-the official staff) bound to them with threads of yucca; Pls. XI and
-XII show an incomplete set of hä´chamoni before the plume offerings are
-appended, which the Snake Society deposits when rain is desired; Pl.
-XIII, specimens of hä´chamoni with plume offerings attached.
-
-About 4 o’clock p.m. the ho´naaite and his younger brother were joined
-by the third member of the society, when the ho´naaite began the sand
-painting,[17] the first one being laid immediately before the ä´ᵗchîn
-(slat altar), which had been erected earlier in the day, and the second
-in front of the former (Pl. XIV).
-
-Upon the completion of the paintings the ho´naaite deposited several
-long buckskin sacks upon the floor and the three proceeded to remove
-such articles as were to be placed before the altar. There were six
-ya´ya, four of these being the property of the ho´naaite, two having
-come to him through the Snake Society, and two through the Spider, he
-being also ho´naaite of the Spider Society, the others belonging to the
-vice ho´naaite and third member of the Snake Society.
-
-The ya´ya are most carefully preserved, not only on account of their
-sacred value, but also of their intrinsic worth, as the parrot plumes
-of which they are partially composed are very costly and difficult
-to obtain, they being procured from other Indians, who either make
-journeys into Mexico and trade for these plumes with the Indians of
-that country, or the Indians on the border secure them and bring them
-for traffic among their more northern brothers.
-
-The ya´ya are wrapped first with a piece of soft cloth, then with
-buckskin, and finally with another cloth; slender splints are placed
-around this outer covering and a long buckskin string secures the
-packages.
-
-  [Illustration: Bureau of Ethnology.    Eleventh Annual Report. Plate
-  XII
-
-  Drawn by Mary Irvin Wright. GAST LITH. CO. N.Y.
-
-  HÄ´-CHA-MO-NI BEFORE PLUME OFFERINGS ARE ATTACHED.]
-
-After unwrapping the ya´ya the ho´naaite proceeds to arrange the
-fetiches. Three of the ya´ya are placed immediately in front of the
-altar upon a paralellogram of meal, which is always drawn at the base
-of the altars, and is emblematic of seats for the ya´ya. An image, 8
-inches high, of Ko´chinako (Yellow Woman of the North) stands to the
-right of the ya´ya, and a wolf of red sandstone, its tail being quite
-the length of its body, which is 6 inches, is placed to the left of
-the ya´ya, and by the side of this wolf is a bear of black lava, and
-next an abalone shell; two cougars of red sandstone, some 12 inches
-in length, are posted to the right and left of the altar; an antique
-medicine bowl, finely decorated in snake, cloud, and lightning designs,
-is placed in front of the three ya´ya; two finely polished adzes, 12
-inches long, are laid either side of the medicine bowl, and by these
-two large stone knives; two ya´ya stand side by side in front of the
-bowl, and before each is a snake’s rattle, each rattle having twelve
-buttons; the sixth ya´ya stands on the tail of the sand-painted cougar;
-a miniature bow and arrow is laid before each of the six ya´ya; eight
-human images are arranged in line in front of the two ya´ya, these
-representing Ma´asewe, Úyuuyewĕ, and the six warriors who live in
-the six mountains of the cardinal points, the larger figures being 8
-and 10 inches high and the smaller ones 4 and 5, the figure of the
-Warrior of the North having well-defined eyes and nose in bas-relief.
-This figure is decorated with a necklace of bears’ claws, a similar
-necklace being around its companion, a clumsy stone hatchet. Most of
-the images in this line have a fringe of white wool around the face,
-symbolic of clouds. In front of these figures are three fetiches of
-Ko´shairi, not over 4 or 5 inches high, with a shell in front of them,
-and on either side of the shell there are two wands of turkey plumes
-standing in clay holders, the holders having been first modeled into
-a ball and then a cavity made by pressing in the finger sufficiently
-deep to hold the wand. These holders are sun dried. In front of the
-shell is a cross, the only evidence discovered of an apparent influence
-of Catholicism. The cross, however, bears no symbol of Christianity
-to these Indians. The one referred to was given to a theurgist of the
-Snake Society in remote times by a priest so good of heart, they say,
-that, though his religion was not theirs, his prayers traveled fast
-over the straight road to Ko´pĭshtaia; and so their reverence for this
-priest as an honest, truthful man led them to convert the symbol of
-Christianity into an object of fetichistic worship. The cross stands
-on a 6-inch cube of wood, and is so covered with plumes that only the
-tips of the cross are to be seen, and a small bunch of eagle plumes
-is attached pendent to the top of the cross with cotton cord. A bear
-of white stone, 5 inches long, is placed to the left of the cross and
-just back of it a tiny cub. A wolf, also of white stone, and 5 inches
-in length, is deposited to the right of the cross. At either end of,
-and to the front of, the altar are two massive carvings in relief,
-in red sandstone, of coiled snakes. Bear-leg skins, with the claws,
-are piled on either side of the altar, and by these gourd rattles and
-eagle plumes, in twos, to be used by the members in the ceremonial. A
-necklace of bears’ claws, with a whistle attached midway the string,
-having two fluffy eagle plumes fastened to the end with native cotton
-cord, hangs over the north post of the altar. The ho´naaite wear this
-necklace in the evening ceremony. The sacred honey jug (a gourd) and
-basket containing the sacred meal, a shell filled with corn pollen, a
-buckskin medicine bag, an arrow point, and an ancient square pottery
-bowl are grouped in front of the snake fetich on the north side of
-the altar, and to the north of this group are other medicine bags and
-turkey feather wands, with bunches of fluffy eagle plumes, tipped black
-and the other portion dyed a beautiful lemon color, attached to them
-with cotton cord. These wands are afterwards held by the women, who
-form the line at night on the north side of the room. A Tusayan basket,
-containing the offerings, consisting of hä´chamoni, each one being
-tipped with a bit of raw cotton and a single plume from the wing of a
-humming bird, with plumes attached upright at the base; Hĕr´ro-tume
-(staffs) ornamented with plumes, Ta´-wa-ka (gaming blocks and rings
-for the clouds to ride upon), Maic’-kûr-i-wa-pai (bunches of plumes
-of birds of the cardinal points, zenith and nadir), is deposited in
-front of the snake fetich on the south side of the altar, and beyond
-this basket are similar wands to those north of the altar, which are
-carried in the ceremonial by the women on the south side of the room.
-Five stone knives complete the group. A white stone bear, 12 inches
-long, is placed in front of the whole, and a parrot is attached to the
-top of the central slat figure. (Pl. XV) Unfortunately, the
-flash-light photograph of the altar of the Snake Society made during
-the ceremonial failed to develop well, and, guarding against possible
-failure, the writer succeeded in having the ho´naaite arrange the altar
-at another time. The fear of discovery induced such haste that the
-fetiches, which are kept carefully stored away in different houses,
-were not all brought out on this occasion.[18]
-
-When the altar is completed the ho´naaite and his associates stand
-before it and supplicate the presence of the pai´ätämo and Ko´pishtaia,
-who are here represented by images of themselves, these images
-becoming the abiding places of the beings invoked. After the prayer,
-the ho´naaite and his vicar sit upon their folded blankets near the
-fireplace, where a low fire burns, and with a supply of tobacco and
-corn husks content themselves with cigarettes until the opening of the
-evening ceremony.
-
-By 9 o’clock the Snake society was joined in the chai-än-ni-kai
-(ceremonial chamber) archaic, Su´ᵗ-sĕr-ra-kai by the Kapĭna, it being
-the prerogative of the hónaaite of one organization to invite other
-societies to take part in his ceremonies. They formed in line, sitting
-back of the altar; the hónaaite being in the rear of the central slat
-figure, which symbolized the hónaaite of the cult society of the cloud
-people. The other members were seated in the rear, as near as could be,
-of the corresponding symbolic figures of the cloud and lightning
-people. A boy of 8 years of age, who lay sleeping as the writer entered
-the room, was aroused to take his position in the line, and a boy of
-4 years, who had been sleeping upon a sheepskin, spread on the floor
-between two of the women, was led from the room by one of them, as he
-had not entered the degree when he might hear the songs and see the
-making of the medicine water.
-
-  [Illustration: Bureau of Ethnology.    Eleventh Annual Report. Plate
-  XIII
-
-  Drawn by Mary Irvin Wright. GAST LITH. CO. N.Y.
-
-  HÄ´-CHA-MO-NI WITH   PLUMES ATTACHED.]
-
-The women formed right angles with the line of men, four sitting on
-the north side of the room and four on the south side. The elder
-female member sat at the west end of the line on the north side of the
-room. The men wore breechcloths of white cotton; the hónaaite and the
-ti´ämoni wore embroidered Tusayan kilts for breechcloths. The hair was
-done up as usual, but no headkerchief was worn. The boy and men held
-oh´-shi-e-kats (gourd rattles) in their right hands and hi´-shä-mi (two
-eagle plumes) in the left.
-
-The women were attired in their black wool dresses, the calico gown
-being discarded, and red sashes, wearing the conventional cue and bang.
-The neck and arms were exposed and the feet and lower limbs were bare.
-Each woman held two wands of turkey plumes in the right hand, and both
-men and women wore numerous strings of coral and kohaqua beads with
-bunches of turkis (properly earrings) attached pendent to the necklaces.
-
-The ceremonial opened with the rattle and song, the women accompanying
-the men in the song. After a short stanza, which closed, as all the
-stanzas do, with a rapid manipulation of the rattle, the second stanza
-was almost immediately begun, when the vicar (Pl. XVII) standing before
-the altar shook his rattle for a moment and then waved it in a circle
-over the altar. He repeated this motion six times, for the cardinal
-points, and returned to his seat before the closing of the stanza. The
-circle indicated that all the cloud people of the world were invoked to
-water the earth.
-
-On the opening of the third stanza all arose and the hónaaite reaching
-over the altar took a yá-ya in either hand, he having previously
-laid his rattle and eagle plumes by the altar. This stanza was sung
-with great vivacity by the men, who swayed their bodies to the right
-and left in rhythmical motion, while the women waved their wands
-monotonously. The movement of the arms of both the men and women was
-from the elbow, the upper arms being apparently pinioned to the sides;
-there was no raising of the feet, but simply the bending of the knees.
-
-At the close of the stanza, which continued thirty minutes, the
-hónaaite gave a weird call for the cloud people to gather; all, at the
-same instant, drew a breath from their plumes and took their seats. A
-woman then brought a vase of water and gourd from the northeast corner
-of the room and placed it in front of the altar. (Pl. XVI.)
-In a moment the song was resumed, and the yáni-ᵗsi-wittäñi (maker of
-medicine water) proceeded to consecrate the water. He danced in front
-of the altar and south of the line of meal, which had been sprinkled
-from the altar to the entrance of the chamber, raising first one heel
-and then the other, with the knees slightly bent, the toes scarcely
-leaving the floor; he held his eagle plumes in his left hand, and
-shook the rattle with the right, keeping his upper arms close to his
-side, excepting when extending his plumes toward the altar, which he
-did three times, each time striking the plumes near the quill end with
-his rattle as he shook them over the medicine bowl. He then waved his
-plumes toward the north, and giving a quick motion of the rattle in
-unison with those of the choir, he drew a breath from the plumes as the
-fourth stanza closed, and in a moment the song was resumed. The three
-members of the Snake order then put on necklaces of bears’ claws, each
-having attached, midway, a whistle. The yániᵗsiwittänn̄i, who had not
-left his place in front of the altar, danced for a few minutes, then
-dipped a gourd of water from the vase, raised it high with a weird
-hoot, and emptied it into the medicine bowl. A second gourdful was
-also elevated, and, with a cry, it was emptied into the cloud bowl,
-which stood on the sand-painting of the clouds. The third gourdful
-was emptied into the same bowl, the raising of the gourd and the cry
-being omitted; the fourth gourdful was uplifted with a cry and emptied
-into the medicine bowl. The fifth gourdful was also hoisted with a
-cry, as before, to the snake hónaaite to implore the cloud rulers to
-send their people to water the earth, and emptied into the cloud bowl.
-The sixth gourdful was raised with the call and emptied into the same
-bowl. The seventh gourdful was elevated with a wave from the south to
-the altar and emptied into the medicine bowl. The eighth gourdful was
-raised with a similar motion and emptied into the cloud bowl. The ninth
-gourdful was elevated and extended toward the east and returned in a
-direct line and emptied into the medicine bowl. The tenth gourdful was
-raised toward the west and emptied into the cloud bowl. The eleventh,
-twelfth, thirteenth, and fourteenth gourdfuls were lifted from the
-vase and emptied without being hoisted into the same bowl. The fifth
-stanza closed as the last gourd of water was poured into the bowl.
-In filling the medicine bowl the gourd was passed between two yá-ya.
-The woman returned the water vase to the corner of the room, and
-the yániᵗsiwittänn̄i lifted the bowl and drank from it, afterwards
-administering a draught of the water from an abalone shell to each
-member, excepting the hónaaite, who, after the yániᵗsiwittänn̄i had
-resumed his seat in the line, passed to the front of the altar and
-drank directly from the bowl and returned it to its place.
-
-In the administering of the water the women were helped first, a
-feature never before observed by the writer in aboriginal life.
-
-With the beginning of the sixth stanza the hónaaite arose, and leaning
-forward waved his plumes over the medicine bowl with a weird call,
-each member repeating the call, the women exhibiting more enthusiasm
-than the men in this particular feature of the ceremony. The cry,
-which was repeated four times, was an invocation to the cloud rulers
-of the cardinal points to water the earth, and, with each cry, meal
-was sprinkled into the medicine bowl, each member being provided with
-a small buckskin bag of meal or corn pollen, which had been previously
-taken from a bear-leg skin, and laid beside the altar. The members of
-the Snake Division sprinkled corn pollen instead of meal, the pollen
-being especially acceptable to the Snake hónaaite, to whom many of
-their prayers are addressed.
-
-  [Illustration: BUREAU OF ETHNOLOGY.    Eleventh Annual Report. Plate
-  XIV
-
-  GAST LITH. CO. N.Y.
-
-  ALTAR AND SAND PAINTING OF SNAKE SOCIETY.]
-
-The preparation of the medicine water began with the opening of
-the seventh stanza. The ya´niᵗsiwittänñi danced before the altar,
-keeping south of the line of meal, and holding six pebble fetiches
-in either hand, which he had taken from two small sacks drawn from
-one of the bear-leg skins. He did not sing, but he kept time with the
-choir. Extending his right hand toward the altar, he touched the two
-front ya´ya, and then, placing his hands together, he again extended
-them, and, drawing closer still to the altar, he dropped a fetich
-from his right hand into the medicine bowl with a weird cry to the
-Snake ho´naaite of the north to invoke the cloud ruler of the north
-to send his people to water the earth; and after raising his hands
-above his head he again extended them toward the altar, and, leaning
-forward, dropped a fetich from his left hand into the cloud bowl. This
-was repeated four times with each bowl, with petitions to the Snake
-ho´naaites of the north, the west, the south, and the east to intercede
-with the cloud rulers to send their people to water the earth. Then,
-taking two large stone knives from before the altar, he struck them
-together, and, passing from the south of the line of meal to the north,
-he again brought the knives together. Recrossing the line of meal, he
-dipped the knives into the bowl of medicine water and sprinkled the
-altar; then, passing to the north of the line, he dipped the knives
-into the medicine water and repeated the sprinkling of the altar four
-times; again, standing south of the line, he dipped the knives into the
-water, throwing it to the east, and, crossing the line, dipped them
-into the bowl and repeated the motion to the east, and resumed his seat
-at the south end of the line of men. The ho´naaite then leaned over the
-altar, and, dipping his plumes into the medicine bowl, sprinkled the
-altar four times by striking the plumes on the top with the rattle held
-in the right hand. The song, which had continued for an hour without
-cessation, now closed, and the men gathered around the tobacco which
-lay near the fire-place, and, making cigarettes, returned to their
-seats and smoked. The boy ignited the fire-stick and held it for the
-men to light their cigarettes. He passed it first to the man at the
-north of the line. As each man took the first whiff of his cigarette
-he blew the smoke toward the altar and waved the cigarette in a circle
-as he extended it to the altar. After the smoke the song and rattle
-again resounded through the room, and at the close of a short stanza
-the man at the north end of the line cried out in a high tone and the
-women gathered before the altar, and each, taking a pinch of meal from
-the meal bowl, sprinkled the altar and returned to their seats. The
-ya´niᵗsiwittänñi lifted the shell of pollen from before the altar,
-and, passing to the entrance and opening the door, waved his rattle
-along the line of meal and out of the door. After repeating the waving
-of the rattle he passed his hand over the line and threw out the pollen
-from his fingers, as offering to the Snake ho´naaite. Returning to
-the altar, he stood while the ho´naaite dipped his plumes into the
-medicine water and sprinkled the altar by striking the plumes with the
-rattle. After the ya´niᵗsiwittänñi and ho´naaite had returned to the
-line, the cloud-maker (a member of the Spider Society), who sat at the
-north end, crossed the line of meal, and, holding his eagle plumes
-and rattle in his left hand, lifted with his right the reed which lay
-across the cloud bowl, and, transferring it to his left, he held it and
-the plumes vertically while he prayed. The vice ho´naaite dipped ashes
-from the fire-place with his eagle plumes, holding one in either hand,
-sprinkled the cloud-maker for purification, and threw the remainder
-of the ashes toward the choir. During his prayer, which continued for
-eight minutes, the cloud-maker appeared like a statue. At the close of
-the prayer he dropped into the cloud bowl a quantity of to´chainitiwa
-(a certain root used by the cult societies to produce suds, symbolic of
-the clouds), and sprinkled with corn pollen the surface of the water,
-which was already quite covered with it; then, taking the reed in his
-right hand and still holding it vertically, he began a regular and
-rapid movement with the reed, in a short time producing a snowy-white
-froth, which, under his dextrous manipulation, rapidly rose high above
-the bowl, and fell from it in cascades to the floor. The bowl stood
-on a cincture pad of yucca, a circle of meal symbolic of the heart or
-life of the water having been first made. The reed was never raised
-from the bowl during the stirring of the water. When the clouds were
-perfected the song ceased, and the cloud-maker stood the reed in the
-center of the suds, which now wholly concealed the bowl. He then rose,
-and, after holding his two eagle plumes in his left hand for a moment,
-he changed one to the right hand and began dancing before the altar;
-presently he dipped a quantity of suds from the base of the bowl with
-his two eagle plumes, and threw them to the north of the altar; again
-dipping the suds, he threw them to the south; continuing to dance to
-the music of the rattle and the song, he dipped the suds and threw them
-to the fire-place; dipping them again, he threw them to the earth,
-each time with an invocation to the cloud people. As he threw the
-suds to the earth two of the choir dipped their plumes into the bowl
-of medicine water and sprinkled the altar by striking the upper sides
-of the plumes with their rattles. The cloud-maker again dipped up the
-suds, and, facing east, threw them toward the zenith; he then dipped
-the suds and deposited them in the center of the basket containing the
-plume offerings; then waving his eagle plumes from north to south, he
-continued dancing, raising first one plume and then the other as he
-pointed them toward the altar. In a moment or two he dipped suds and
-threw them toward the women on the north side of the room, and dipping
-them again threw them toward the women of the south side; at the same
-time the male members reached forward, and, dipping their plumes into
-the medicine bowl, sprinkled the altar, each time petitioning the cloud
-people to gather. The cloud-maker then threw suds to the west; again
-he dipped the suds and threw them to the zenith, then to the altar;
-a portion was then placed on the front ya´ya; again he danced, for a
-time extending his eagle plumes and withdrawing them, and dipped the
-suds and threw them upward and toward the man on the north end of
-the line; at the same time the ho´naaite dipped his plumes into the
-medicine bowl and sprinkled the altar as heretofore described; and the
-cloud-maker dipped the suds, throwing them toward the vice ho´naaite,
-and, again dipping them, he threw them toward the ya´niᵗsiwittänñi; he
-then lifted suds and threw them to the west, then to the zenith, never
-failing to call the cloud people together. The ho´naaite, keeping his
-position back of the altar, dipped his plumes into the medicine water
-and sprinkled the members; again the cloud-maker lifted suds and threw
-them to the zenith; at the same time the second woman at the west end
-of the line on the north side dipped her wand into the medicine water,
-with a cry for the cloud people to gather; the cloud-maker then threw
-the suds to the west and the ho´naaite sprinkled the members with the
-medicine water, and the cloud-maker placed the suds upon the heads of
-the white bear and parrot; and stooping he stirred the suds briskly.
-
-  [Illustration: Bureau of Ethnology.    Eleventh Annual Report PLate XV
-
-  ALTAR OF SNAKE SOCIETY.]
-
-The ti´ämoni lighted a cigarette from a coal at the fireplace and
-handed it to the cloud-maker, who stood the reed in the center of the
-suds before receiving the cigarette; he blew the first few whiffs over
-the suds and then smoked a moment or two and laid about one-third
-of the cigarette by the side of the cloud bowl. The song, which had
-continued almost incessantly for three hours, now ceased, and the
-cloud-maker returned to his seat in the line. The ti´ämoni sat by the
-fire and smoked, several joining him for a short time; but all soon
-returned to their seats in the line and continued their smoke.
-
-At the beginning of the succeeding song the two women at the east end
-of the south line danced before the altar and sprinkled it by striking
-the wand held in the left hand on the top with the one held in the
-right. One of the women was frequently debarred taking part in the
-ceremony owing to the attention required by her infant, who was at
-times fretful.
-
-Two women from the east end of the north line joined in the dance,
-and then a third woman from the south line; three of the women formed
-in line running north and south; an aged woman at the west end of
-the south line danced, but did not leave her place at the end of the
-line. She pulled the young boy who sat near her forward, telling him
-to dance. The dancers faced first the east, then the west, sprinkling
-the altar whenever they reversed, invoking the cloud people to gather.
-The boy was beautifully graceful, but the women were clumsy; one of
-them attempted to force out the man at the north end; failing in this,
-a second woman tried with better success, and the man joined in the
-dance; this little byplay amused the women. The ho´naaite sprinkled
-the young man, who in turn sprinkled the ho´naaite. Before the close
-of the dance the aged woman at the west end of the south line joined
-the group of dancers and pulled the young man about, telling him to
-dance well and with animation. At 1:30 a.m. the women sprinkled the
-altar and returned to their seats, but the man and boy continued to
-dance and sprinkle the altar at intervals. The vicar placed the basket
-of plume offerings on the line of meal, and collecting suds from the
-base of the cloud bowl deposited them in the center of the basket of
-plumes; and all the members dipped their plumes into the medicine water
-and sprinkled the altar; the man facing south and the boy north, then
-sprinkled toward the respective points, and passing down on either side
-of the meal line they sprinkled eastward, and crossing the line of
-meal the man sprinkled to the north and the boy to the south, and they
-returned to the altar and danced for a time, the man remaining north of
-the line and the boy south. The sprinkling of the cardinal points was
-repeated four times.
-
-The dancers having taken their seats in the line the ya´niᵗsiwittänñi
-removed the bowl of medicine water and placed it before the basket of
-plume offerings; then stooping, he took one of the ya´ya in his left
-hand and with the right administered the medicine water from an abalone
-shell to the women first, the infant in the mother’s arms receiving its
-portion; then to the boy and men. After each draft the hi´shämi and
-wands were touched to the ya´ya and the sacred breath drawn from them;
-the ho´naaite was the last to be served by the ya´niᵗsiwittänñi, who
-in turn received the medicine water from the ho´naaite, who held the
-ya´ya while officiating. The ya´niᵗsiwittänñi then left the chamber,
-carrying the ya´ya in his left hand and bowl of medicine water with
-both hands. When outside the house he sprinkled the six cardinal
-points, the water being taken into the mouth and thrown out between the
-teeth.
-
-The ho´naaite lifting the basket of plume offerings stooped north of
-the meal line and the ti´ämoni and the younger member of the snake
-division stooped south of the line of meal. The necklaces of bears’
-claws had been removed and all but the ho´naaite’s laid on a pile of
-bear-leg skins, he depositing his on the snake fetich at the north
-side of the altar. The two young men put on their moccasins and
-wrapped around them their blankets which had served as seats during
-the ceremonial before advancing to meet the ho´naaite, who, while the
-three held the basket repeated a long litany, responded to by the
-two young men. The women laughed and talked, paying little attention
-to this prayer. At the conclusion the ho´naaite gave a bundle of
-hä´chamoni to the ti´ämoni and a similar one to his companion; he then
-gave a cluster of plume offerings to the ti´ämoni and the remainder
-of the feathers to the companion. The offerings were received in the
-blanket thrown over the left arm; and each of the young men taking
-a pinch of shell mixture left the chamber to deposit them at the
-shrines of the Ko´pĭshtaia with prayers to the Snake ho´naaites: “I
-send you hä´chamoni and pay you hĕr´rotume, Ta´waka, maic´kûriwapai,
-I-´ᵗsa-ti-en (turkis and shell offerings) Ûpĕr-we (the different
-foods) that you may be pleased and have all things to eat and wear.
-I pay you these that you will beseech the cloud rulers to send their
-people to water the earth that she may be fruitful and give to all
-people abundance of all food.”
-
-  [Illustration: Bureau of Ethnology.    Eleventh Annual Report PLate XVI
-
-  Drawn by Mary M. Mitchell.    GAST LITH. CO. N.Y.
-
-  CEREMONIAL VASE.]
-
-As the bearers of the offerings left the chamber the ho´naaite played
-upon a flute which was quite musical; and upon their return he received
-them standing in front of the altar, and north of the meal line; after
-a prayer by the ho´naaite the young men turned to the altar and the
-ti´ämoni offered a prayer, which was responded to by the ho´naaite, who
-now sat back of the altar.
-
-The boy then made two cigarettes and, after lighting one, he handed it
-to the ti´ämoni; the second he gave to the companion. After a feast
-of bread, stewed meat, and coffee, the ho´naaite stooped before the
-altar and, taking the ya´ya from the tail of the sand-painted cougar
-in his left hand, he pressed the palm of his right hand to the sand
-cougar, and drew a breath from it, and, raising the ya´ya to his lips,
-drew a breath from it, and clasped it close to his breast and passed
-behind the altar and, reaching over it, he moved the center one of
-the three ya´ya to the right, and substituted the one he carried, and
-resumed his seat. In a moment or two the ho´naaite removed the two
-large fetiches of the cougar to the back of the altar; and the vicar
-prayed and touched the four cardinal points of the sand painting with
-pollen, and then placed the palm of his right hand to the sand-painted
-cougar and, after drawing the sacred breath, rubbed his hand over
-his body, when all the members hastened to press their hands to the
-sand-painting, draw the breath, and rub their bodies for mental and
-physical purification; during which time the ti´ämoni sat back of the
-altar holding his eagle plumes with both hands before his face, and
-silently prayed.
-
-The remaining sand was brushed together from the four points by a woman
-with an eagle plume, and lifted, with the plume, and emptied into the
-palm of her left hand and carried to her home and rubbed over the
-bodies of her male children.
-
-The ya´ya were collected by their individual owners, who blew the meal
-from the feathers and carefully inclosed them in their three wrappings.
-The four wands of turkey plumes in the clay holders concealed
-hä´chamoni for Sûs´sĭstinnako from the ho´naaite of the Spider Society;
-these were not deposited until sunrise, and then by such members of
-the Spider Society as were designated by the ho´naaite. They were
-planted to the north, west, south, and east of the village, whence
-Po´shaiyänne departed, with prayers to Ût´sĕt to receive the hä´chamoni
-for Sûs´sĭstinnako, the Creator. After examining them (the spiritual
-essence) to see that they are genuine, she hands them to Sûs´sĭstinnako.
-
-The hä´chamoni convey to those to whom they are offered messages as
-clear to the Indian understanding as any document does to the civilized
-mind.
-
-The following account of the initiation of a member into the third
-degree of the Snake order was given the writer by the vicar of the
-Snake Society.
-
-  I was very ill with smallpox caused by angry ants, and one night
-  in my dreams I saw many snakes, very many, and all the next day
-  I thought about it, and I knew if I did not see the ho´naaite of
-  the Snake Society and tell him I wished to become a member of that
-  body I would die. In two days I went to the house of the ho´naaite
-  bearing my offering of shell mixture and related my dreams and made
-  known my wish to be received as a member of the society. The man
-  now ill with his heart notified the ho´naaite of the Snake Society
-  that he wished to join the society. The ho´naaite sent for me and
-  the other official member to meet him in the ceremonial chamber
-  to receive the sick man, who, presenting the shell mixture to the
-  ho´naaite informed him that he had dreamed of many snakes and knew
-  that he must become a member of the society or die.
-
-Such is the impression made upon these people by dreams. This man
-will be a novitiate for two years, as it requires that time to learn
-the songs which must be committed to memory before entering the third
-degree. He continued:
-
-  I was two years learning the songs, during which time I passed
-  through the first and second degrees. I then accompanied the
-  ho´naaite and the members of the society to the house of the
-  snakes, when I was made a member of the third degree.
-
-The ceremonials in which snakes are introduced are exclusively for the
-initiation of members into the third degree of the Snake division.
-These ordinances must be observed after the ripening of the corn.
-
-The day of the arrival of the society at the snake house (a log
-structure which stands upon a mound some 6 miles from the village)
-hä´chamoni are prepared by the ho´naaite and the other members of this
-division of the society; they are then dispatched by the ho´naaite to
-the north in search of snakes; and after the finding of the first snake
-the hä´chamoni are planted; the number of snakes required, depending
-upon the membership, the ratio being equal to the number of members;
-there must be a snake from each of the cardinal points, unless the
-membership is less than four, which is now the case. There being but
-three members at the present time, only the north, west, and south are
-visited for the purpose of collecting snakes, but the members must go
-to the east and deposit hä´chamoni to the Snake ho´naaite of the east.
-
-The war chief notifies the people each day that they must not visit
-the north, west, south, or east; should one disobey this command and
-be met by any member of the society he would be made to assist in the
-gathering of the snakes.
-
-  [Illustration: Bureau of Ethnology.    Eleventh Annual Report PLate XVII
-
-  VICE HO´-NA-AI-TE OF SNAKE SOCIETY.]
-
-An emetic is taken these four days for purification from conjugal
-relations, and continency is observed during this period. The emetic is
-composed of the stalks and roots of two plants, which are crushed on a
-stone slab by the ho´naaite and mixed with water when he designates the
-member to place it over the fire. It is drunk slightly warm.
-
-The decoction so constantly drank by the Tusayan Indians previous to
-their snake ceremonial is an emetic, and is taken for the same purpose,
-and not, as some suppose, to prevent the poisonous effect of snake
-bites. Medicine for the snake bite is employed only after one has been
-bitten; for this purpose the Sia use the plant _Aplopapus spinulosus_
-(Indian name ha´-ti-ni) in conjunction with ka´-wai-aite, a mixture
-of the pollen of edible and medicinal plants. An ounce of the plant
-medicine is put into a quart of water and boiled; about a gill is drunk
-warm, three times daily, during the four days and the afflicted part is
-bathed in the tea, and wrapped with a cloth wet with it. An hour after
-each draught of the tea a pinch of the ka´-wai-aite is drunk in a gill
-of water. The patient is secluded four days; should one suffering from
-a snake bite look upon a woman furnishing nourishment for an infant,
-death would be the result. The Zuñi have the same superstition.
-
-The fifth day a conical structure of cornstalks bearing ripe fruit is
-erected some 70 feet east of the log house, in a ravine parallel with
-the side of the house, and a sand painting is made by the ho´naaite on
-the floor of the house; and when the painting is completed he takes his
-seat in the west end of the room (the entrance being in the east end),
-the male members of the society sitting on his right and left, and the
-women forming right angles at either end of the line. The novitiates
-are seated southwest of the sand painting, and all are necessarily
-close together, as the room is very small.
-
-The ritual begins with the rattle and song, and after the song the
-ho´naaite passing before the line of women on the north side takes
-a snake from a vase, and, holding it a hand’s span from the head,
-advances to the east of the sand painting (which is similar in Pl.
-XIV, with the addition of two slightly diverging lines, one of
-corn pollen, the other of black pigment, extending from the painting
-to the entrance of the house), and lays it between the lines, with its
-head to the east.
-
-There are two vases in niches in the north wall near the west end (Pl.
-XXXV); one holds the snakes, and the other receives them
-after they have been passed through the ceremony. At the close of the
-prayer now offered, he says, “Go to your home; go far; and remain there
-contentedly.” He then sprinkles corn pollen upon the snake’s head,
-which rite is repeated by each member; the snake, according to the
-vice-ho´naaite’s statement, extending its tongue and eating the pollen,
-“the snake having no hands, puts his food into his mouth with his
-tongue.” The snake is then placed around the throat and head and over
-the body of the novitiate.
-
-Though the snake can not speak, he hears all that is said, and when
-he is placed to the body he listens attentively to the words of the
-ho´naaite, who asks him to look upon the boy and give the boy wisdom
-like his own that the boy may grow to be wise and strong like himself,
-for he is now to become a member of the third degree of the Snake
-division of the society. The ho´naaite then prays to the snake that he
-will exhort the cloud rulers to send their people to water the earth,
-that she may bear to them the fruits of her being.
-
-The snake is not only implored to intercede with the cloud rulers to
-water the earth that the Sia may have abundant food, but he is invoked
-in conjunction with the sun father in the autumn and winter to provide
-them with blankets and all things necessary to keep them warm.
-
-Propitiatory prayers are not offered to the snakes, as, according to
-the Sia belief, the rattlesnake is a peaceful, and not an angry agent.
-They know he is friendly, because it is what the old men say, and their
-fathers’ fathers told them, and they also told them that it was the
-same with the snakes in Mexico. “In the summer the snake passes about
-to admire the flowers, the trees and crops, and all things beautiful.”
-
-The snake is afterwards placed in the empty vase, and the
-vice-ho´naaite repeats the ceremony with a second snake, and this rite
-is followed by each member of the Snake division of the society. The
-ho´naaite then directs his vicar and another member of the society
-to carry the vases to the grotto (the conical structure outside) and
-the latter to remain in the grotto with the snakes; he then with a
-novitiate by his side passes from the house, and approaching the grotto
-stands facing it while the vicar and other male members of the society
-form in line from east to west facing the north, the vice and novitiate
-standing at the west end of the line.
-
-Those of the Snake division wear fringed kilts of buckskin with the
-rattlesnake painted upon them, the fringes being tipped with conical
-bits of tin. The ho´naaite’s kilt is more elaborate than the others,
-the fringes having fawns’ toes in addition to the tin. Their moccasins
-are of fine buckskin painted with kaolin. The hair is flowing. The body
-of the one to receive the third degree is colored black with a fungus
-found on cornstalks, crushed and mixed with water. The face is painted
-red before it is colored black, and a red streak is painted under
-each eye, symbolic, they say, of the lines under the snakes’ eyes. A
-fluffy eagle plume is attached to the top of the head, and the face
-is encircled with down from the hawk’s breast. The hands and feet are
-painted red, and the body zigzagged with kaolin, symbolic of lightning.
-The buckskin kilt is painted white, with a snake upon it, and white
-moccasins are worn (Pl. X C). The other members of the society
-do not have their bodies painted, and they wear their hair done up in
-the usual knot and their feet bare.[19] They wear instead of the kilt a
-white cotton breechcloth. The women who do not take part in the dance
-wear their ordinary dress, the cotton gown being discarded.
-
-Upon the opening of the song and dance the ho´naaite procures a snake
-at the entrance of the grotto and holding it horizontally with both
-hands presents it to the novitiate, who receives it in the same manner,
-clasping the throat with the right hand; the ho´naaite and novitiate
-pass back and forth north of the line from the grotto four times, now
-and then the novitiate allowing the snake to wrap itself around his
-throat. The ho´naaite then takes the snake and returns it to the man
-in the grotto. If there be a second novitiate he and the first one
-change places, and the ho´naaite inquires of the second whom he wishes
-for a father and companion; the boy designates a member of the Snake
-division, and the chosen one is required by the ho´naaite to take his
-place by the side of the novitiate and accompany him to the grotto;
-he again receives a snake which he hands to the boy and the former
-ceremony is repeated. When the novitiates have concluded, each member
-of the Snake division takes his turn in passing back and forth four
-times with a snake, the snake being handed him by a companion member.
-The song and dance does not cease until each snake has been passed
-through the ceremony. Two of the novitiates, if there be two or more,
-if not, a novitiate and a member, are requested by the ho´naaite to
-enter the grotto and receive the vases from the man inside. These they
-carry to a cave about half a mile distant, and here the bearers of the
-vases take out each snake separately and placing it upon the ground
-say: “Go to your home; go far and be contented.” The first snake is
-deposited to the north, the second to the west, the third to the south,
-and the fourth to the east; this is repeated until all the snakes are
-disposed of. The vases are then placed in the cave and the entrance
-covered with a large slab. The ho´naaite returning to the house takes
-the ya´ya from the tail of the sand-painted cougar and holding it in
-his left hand places the palm of his right hand to the cougar and
-draws from it a breath and rubs his hand over his breast, after which
-all evidences of the sand-painting are soon erased by the members who
-hasten forward and rub their bodies with the sand that they may be
-mentally and physically purified.
-
-When Mr. Stevenson discovered that the Sia held ceremonials with
-snakes he induced the vicar of the snake society to conduct him to the
-locality for that special rite. Leaving Sia in the early morning a
-ride of 6 miles over sand dunes and around bluffs brought the party,
-including the writer, to the structure known as the snake house,
-hid away among chaotic hills. Every precaution had been observed to
-maintain secrecy. The house is a rectangular structure of logs (the
-latter must have been carried many a mile) and is some 8 by 12 feet,
-having a rude fireplace; and there are two niches at the base of the
-north wall near the west end in which the two vases stand during the
-indoor ceremonial. Though this house presented to the visitors a
-forlorn appearance, it is converted into quite a bower at the time of
-a ceremonial, when the roof is covered and fringed with spruce boughs
-and sunflowers and the interior wall is whitened. Some diplomacy was
-required to persuade the vicar to guide Mr. Stevenson to the cave in
-which the vases are kept when not in use. A ride half a mile farther
-into chaos and the party dismounted and descended a steep declivity,
-when the guide asked Mr. Stevenson’s assistance in removing a stone
-slab which rested so naturally on the hillside that it had every
-appearance of having been placed there by other than human agency. The
-removal of the slab exposed two vases side by side in a shallow cave.
-A small channel or flume had been ingeniously made from the hilltop
-that the waters from ti´nia might collect in the vases. These vases
-belong to the superior type of ancient pottery, and they are decorated
-in snakes and cougars upon a ground of creamy tint. Mr. Stevenson was
-not quite satisfied with simply seeing the vases, and determined if
-possible to possess one or both; but in answer to his request the vicar
-replied: “These can not be parted with, they are so old that no one
-can tell when the Sia first had them; they were made by our people of
-long ago; and the snakes would be very angry if the Sia parted with
-these vases.” Whenever opportunity afforded, Mr. Stevenson expressed
-his desire for one of them; and finally a council was held by the
-ti´ämoni and ho´naaites of the cult societies, when the matter was
-warmly discussed, the vicar of the Snake society insisting that the
-gift should be made, but the superstition on the part of the others was
-too great to be overcome. Mr. Stevenson was waited upon by the members
-of the council; the ho´naaite of the Snake society addressing him:
-“You have come to us a friend; we have learned to regard you as our
-brother, and we wish to do all we can for you; we are sorry we can not
-give you one of the vases; we talked about letting you have one, but we
-concluded it would not do; it would excite the anger of the snakes, and
-perhaps all of our women and little ones would be bitten and die; you
-will not be angry, for our hearts are yours.”
-
-The night previous to the departure of the party from Sia the vicar of
-the Snake Society made several visits to the camp, but finding other
-Indians present he did not tarry. At midnight when the last Indian
-guest had left the camp he again appeared and hurriedly said, “I will
-come again,” and an hour later he returned. “Now,” said he, “closely
-fasten the tent, and one of you listen attentively all the while and
-tell me when you hear the first footstep;” and he then took from the
-sack one of the vases, he being in the meanwhile much excited and also
-distressed. He would not allow a close examination to be made of
-the vase, but urged the packing of it at once; he deposited a plume
-offering in the vase, and sprinkled meal upon it and prayed while tears
-moistened his cheeks. The vase was brought to Washington and deposited
-in the National Museum.
-
-  [Illustration: Bureau of Ethnology.    Eleventh Annual Report PLate XVIII
-
-  GAST LITH. CO. N.Y.
-
-  ALTAR AND SAND PAINTING.
-
-  GIANT SOCIETY.]
-
-
-                 RAIN CEREMONIAL OF THE GIANT SOCIETY.
-
-About noon the ho´naaite, who was nude except the breechcloth, left his
-seat by the fireside in the ceremonial chamber, where his vicar had
-been assisting him during the morning in cutting willows and preparing
-hä´chamoni, and proceeded to make a sand painting in the east end
-of the room, and when this was completed he erected the slat altar
-(Pl. XVIII _a_). During the preparation of the sand painting
-(_b_) the vicar remained at his post at work upon the hä´chamoni.
-When the two female members, a woman and a little girl some 8 years
-of age, arrived, the ho´naaite took from the wall nine shabby-looking
-sacks, handing one to each person present, reserving two for himself
-and laying the remaining four to one side to be claimed by the other
-members of the medicine order of the society. These sacks contained the
-ya´ya, one of which, it is claimed, was captured from the Navajo by a
-former ho´naaite of this society, and this fetich is as precious as the
-others for the reason that it also represents Ût´sĕt, the mother of all
-Indians.
-
-The five ya´ya were placed in line in front of the altar and on the
-sand-painting, and a miniature bow and arrow were laid before four of
-them, the captive one having none. Bear-leg skins with the claws were
-piled on either side of the altar, and upon these were laid necklaces
-of bears’ claws, each necklace having a reed whistle suspended midway,
-two fluffy eagle plumes, tipped with black, being attached to the end
-of the whistle. The medicine bowl was posted before the five ya´ya, the
-stone fetiches arranged about the sand painting, and the cloud bowl
-in front of the whole. The woman brought a triple cupped paint stone
-near the altar and ground a black pigment, yellow ocher, and an impure
-malachite; these powders were mixed with water, and the woman and girl
-painted the hä´chamoni, the child being quite as dextrous as her elder,
-and equally interested.
-
-While the hä´chamoni were being colored the ho´naaite was busy
-assorting plumes. He first laid thirteen turkey plumes separately upon
-the floor, forming two lines; upon each plume he laid a fluffy eagle
-feather, and then added successively to each group a plume from each of
-the birds of the cardinal points, turkey plumes being used instead of
-chapparal cocks’. A low weird chant was sung while the ho´naaite and
-his vicar tied each pile of plumes together with native cotton cord,
-the ho´naaite waving each group, as he completed it, in a circle from
-left to right before his face. The woman at the same time made four
-rings of yucca, 1¼ inches in diameter, some two dozen yucca needles
-having been wrapped in a hank and laid in a bowl of water. The child
-brought the hank from the farther end of the room to the woman, who,
-taking a needle of the yucca, wound it four times around her thumb and
-index finger; then wrapping this with an extra thread of yucca formed
-the ring. When the four rings were completed the child took them to the
-paint stone, which the woman had removed to the far end of the room,
-and dipped them into the yellow paint and laid them by the woman, who
-tied three of the piles of plumes together and afterwards handed the
-rings to the ho´naaite, who added to each ring a plume from the wing
-of a humming bird. These rings were offerings to the cloud children
-emblematic of the wheels upon which they ride over ti´nia.
-
-In attaching the plume offerings to the hä´chamoni, the latter are held
-between the large and second toes of the right foot of the men and
-woman. There were ten hä´chamoni to bear messages to the cloud rulers
-of the cardinal points—Ho´chänni, high ruler of the cloud people of the
-world, Sûs´sĭstinnako, Ût´sĕt, and the sun, the extra bunches of plumes
-being tied pendent to those already attached to the hä´chamoni for
-Sûs´sĭstinnako, Ût´sĕt, and the sun.
-
-The ho´naaite placed the hä´chamoni and rings in a flat basket and set
-it before the altar in front of the cloud bowl, and posted a stuffed
-parrot upon the central slat of the altar. At this time the other
-official members appeared, and, unwrapping their ya´ya, handed them to
-the ho´naaite, who stood them before the altar (Pl. XIX). The
-woman then brought a vase of water and gourd from the far end of the
-room, and the ho´naaite emptied four gourdfuls into the medicine bowl
-and then sprinkled corn pollen upon the water, and, dipping his two
-eagle plumes into the bowl, he sprinkled the altar and offerings. He
-did not speak a word, but took his seat by the fire and began smoking,
-awaiting the hour for the evening ceremonial. The ho´naaite and vicar
-had their meals served in the ceremonial chamber, and after eating, the
-remainder of the basket of bread and bowl of meat was placed before the
-altar.
-
-The night ceremony opened with the ho´naaite (Pl. XX) and his
-vicar dipping their plumes into the medicine water and sprinkling the
-altar and the food which had been placed before it; the ho´naaite then,
-sitting in front and to the north side of the altar, repeated a long
-prayer, supplicating Mo´kaitc, Cougar of the North, to intercede with
-the cloud people of the north to water the earth that the crops might
-grow; Ko´hai, the Bear, to intercede with the cloud people of the west
-to water the earth that the crops might grow; a similar invocation was
-made to the Tuo´pe, Badger of the South, Ka´kanna, Wolf of the East,
-Tiä´mi, Eagle of the Heaven, and Mai´tubo, Shrew of the Earth. The
-vicar then gathered a bit of bread from the basket and of meat from
-the bowl and handed it to the ho´naaite, who left the house with the
-food in his left hand, holding his eagle plumes in his right; he cast
-the food to the animal Ko´pĭshtaia of the cardinal points, begging
-that they would intercede with the cloud people to come and water the
-earth; then, returning to the ceremonial chamber, he stooped before
-the altar and to the south side of the line of meal and prayed to the
-Ko´pĭshtaia, closing with these words: “I have offered you food, our
-food, that you may eat, and I pray you to exhort the Ko´pĭshtaia of
-ti´nia [referring to the cloud people] to come and water the earth.”
-The male members of the society each smoked a cigarette, and afterward
-the bowl of stew and basket of bread were deposited in the center of
-the room, and all gathered around and ate. The men then sat on either
-side of the room and again indulged in a smoke, the woman and girl
-sitting on the north side near the west end. After the cigarettes were
-finished the vicar drew a fresh line of meal from the altar to the
-door situated on the south side and near the west end, and the members
-formed in line back of the altar. (An explanation of the drawing of the
-line of meal and the relative positions of the line of men back of the
-altar has already been given, and is applicable to the rain ceremonials
-of all the cult societies.) The woman took her seat on the north side
-of the room, near the altar, the little girl sitting opposite to her on
-the south side.
-
-  [Illustration: Bureau of Ethnology.    Eleventh Annual Report PLate XIX
-
-  ALTAR OF GIANT SOCIETY, PHOTOGRAPHED DURING CEREMONIAL.]
-
-The ho´naaite and the ti´ämoni (the latter’s position as ti´ämoni
-has nothing whatever to do with his relations in the cult societies
-in which he holds membership) wore white Tusayan cotton breechcloths
-elaborately embroidered in bright colors; the vicar’s was dark blue and
-the others white cotton; each man held two eagle plumes and a gourd
-rattle in the left hand. The woman and little girl wore their ordinary
-dresses, the high-neck calico gowns being omitted, and they held a
-turkey wand tipped with fluffy eagle plumes dyed a lemon color, in
-either hand.
-
-The vicar gave a pinch of meal to the ho´naaite from the pottery meal
-bowl by the altar, who without rising from his seat sprinkled the
-altar. The song then opened to the accompaniment of the rattle, which
-had been transferred to the right hand, the eagle plumes still being
-held in the left, and keeping time with the rattle. Each stanza closed
-with a short and rapid shake of the rattle. (The writer noticed in the
-ceremonials of the cult societies of the Sia the absence of the pottery
-drum, which is such an important feature with the Zuñi and Tusayan.)
-With the commencement of the ritual the men from either end of the line
-moved to the fireplace, and lifting ashes with their plumes, deposited
-them before the altar and north and south of the meal line, and after
-dancing and gesticulating for a moment or two they again lifted ashes
-and sprinkled toward the altar, the under side of the plume held in
-the left hand being struck with the one held in the right; again
-lifting ashes one sprinkled to the north and the other to the south,
-and passing down on either side of the meal line they sprinkled to
-the west, and crossing they passed up the line and when midway one
-sprinkled to the north, the other to the south; again dipping ashes
-they sprinkled to the zenith and with more ashes they sprinkled to the
-nadir. This sprinkling of the cardinal points was repeated four times,
-and the men then returned to their seats. The second man from the north
-end of the line coming forward danced while the others sang to the
-accompaniment of the rattle, each succeeding stanza following in quick
-succession, the dancer now and then varying the monotony of the song
-by calling wildly upon the cloud people to come and water the earth.
-The woman and child waved their wands to the rhythm of the song; the
-woman who held a sick infant much of the time occasionally fell asleep,
-but she was awakened by the vicar who sat near her, passing his eagle
-plumes over her face. Whenever the infant slept it was laid upon a
-sheepskin, seemingly unconscious of the noise of the rattle and song.
-
-When an especial appeal was to be made to Ût´sĕt, the ho´naaite reached
-over the altar and took the Navajo ya´ya in his right hand and the
-one south of it in his left hand (he had deposited his eagle plumes
-by the altar, but he held his rattle). All now stood, the ho´naaite
-energetically swaying his body as he waved the ya´ya, holding them
-out, then drawing them in as he appealed to Ût´sĕt to instruct the
-cloud people to come and water the earth. This petition concluded,
-the ho´naaite leaned over the altar, returning the ya´ya to their
-places, and the choir took their seats and smoked cigarettes of native
-tobacco wrapped in corn husks. In a few moments the song was resumed,
-when the woman sprinkled the altar with meal and passing to the west
-end of the room she lifted a vase of water, placing it on the line
-of meal, not far from the door, keeping time with the song with her
-two wands and moving her body up and down by bending her knees, her
-feet resting firmly on the floor and over the line of meal; again the
-bowl was raised and moved about 2 feet forward, and she repeated the
-motion. The bowl was in this way moved five times, the last time being
-placed immediately before the basket of offerings. As she placed the
-bowl for the last time she waved the wand held in her right hand twice
-over the altar, when the song closed only to begin again immediately.
-The ya´niᵗsiwittänñi now appeared before the altar, north of the meal
-line and danced, holding two eagle plumes in the left hand and rattle
-in the right. After a time, transferring the rattle to his left hand,
-he lifted a gourd of water from the vase and, holding it for a moment,
-waved it before the altar and emptied it into the medicine bowl with an
-appeal to the cougar of the north to intercede with the cloud people
-that the earth might be watered; another gourdful immediately followed;
-he then took the rattle in the right hand and joined in the song, and
-danced. A third time he dipped a gourd of water, waved it toward the
-west with an exhortation to the bear of the west, and emptied it into
-the bowl, following this with another gourdful, when a weird call was
-given for the cloud people to come and water the earth. Again he danced
-and sang, and after a time a fifth gourdful was lifted and waved toward
-the south, with an appeal to the badger of the south, and emptied into
-the bowl, when another gourdful followed, and dancing for a moment
-he lifted another gourdful and emptied it into the medicine bowl,
-imploring the wolf of the east to exhort the cloud people to water the
-earth, when another gourdful immediately followed. After dancing for
-a time a gourdful was again dipped and waved toward the altar, then
-upward, with a call upon the eagle of the heaven to invoke the cloud
-people to water the earth, and immediately another gourdful of water
-was emptied into the bowl. Again dancing awhile, a gourdful was waved
-toward the altar and emptied into the bowl, with a call upon the shrew
-of the earth to implore the cloud people to water the earth, and again
-a gourdful was emptied into the bowl. The song closed as the last gourd
-of water was poured into the bowl and the ya´niᵗsiwittänñi resumed
-his seat. The woman returned the vase to the west end of the room, and
-taking a small medicine bag from before the altar, she untied it and
-handed it to the ya´niᵗsiwittänñi. The men and the girl then took
-similar bags from before the altar, and the song again began in a low
-tone to the accompaniment of the rattle. Each member, taking a pinch
-of corn pollen from his medicine bag, threw it upon the altar and into
-the medicine bowl, giving a peculiar cry, it being an invocation to the
-cloud people to gather and water the earth, the woman and child not
-failing to throw in their share of pollen, raising their voices to the
-highest pitch as they petitioned the cloud people to water the earth.
-All then proceeded to take meal from the meal bowl before the altar and
-throw it into the medicine bowl, continuing their entreaties to the
-cloud people to water the earth. Six times the meal was thrown into the
-bowl with invocations to the cloud people. They then returned to their
-seats, having first deposited the medicine bags before the altar.
-
-  [Illustration: Bureau of Ethnology.    Eleventh Annual Report PLate XX
-
-  HO´-NA-AI-TE OF GIANT SOCIETY.]
-
-The ti´ämoni took from a bear-leg skin six small pebble
-fetiches, handing one to each man, who in turn passed it to the
-ya´niᵗsiwittänñi. This recipient advanced to the front of the altar
-and danced to the music of the choir, and waving his left hand over
-the altar he dropped a fetich into the medicine bowl, at the same time
-waving the eagle plumes and rattle which he held in his right hand.
-After dancing awhile he dropped a fetich from his right hand into the
-medicine water, and, continuing to dance, he let fall the remaining
-four fetiches alternately from the left and right hand. Each time a
-fetich was dropped he gave a weird animal-like growl, which was a
-call upon the prey animals of the cardinal points to exhort the cloud
-people to gather and water the earth that she might be fruitful. He
-then returned to his seat, but almost immediately arose and, standing
-for a moment, advanced to the front of the altar, stirred the medicine
-water with the eagle plumes he held in the left hand and sprinkled the
-offerings by striking the plumes on the top with the rattle, held in
-the right hand. The sprinkling was repeated four times while the cloud
-people were invoked to water the earth; as the plumes were struck the
-fourth time the choir stood and sang and the ya´niᵗsiwittänñi again
-dipped this plumes into the medicine water and sprinkled the altar.
-The ho´naaite then leaning forward dipped his plumes into the water
-and sprinkled the altar with a weird call for the cloud people to
-gather and water the earth that she might be fruitful. Then each member
-repeated the sprinkling of the altar with a similar prayer, the little
-girl being quite as enthusiastic as the others, straining her voice to
-the utmost capacity as she implored the cloud people to gather. The men
-struck the plumes in their left hands with the rattles held in their
-right, and the woman and child struck the wand held in the left hand
-with the one held in the right. Each person repeated the sprinkling
-of the altar successively six times, with appeals to the animals of
-the cardinal points. After each sprinkling the sprinkler returned to
-his place in the line. Thus the choir was at no time deficient in
-more than one of its number. At the conclusion of the sprinkling a
-stanza was sung and the altar was again sprinkled six times by each
-member; in this instance, however, the choir was grouped before the
-altar, the ho´naaite alone being seated back of it absorbed in song.
-After the sprinkling the choir returned to the line and joined the
-ho´naaite in the chant and at its conclusion he sprinkled the altar
-four times. He did not leave his seat, but leaned forward and dipped
-his plumes into the medicine water. The ti´ämoni then advanced from
-the south end of the line and the ya´niᵗsiwittänñi from the north end
-and sprinkled toward the cardinal points, by passing along the line
-of meal as heretofore described, the sprinkling being repeated twice.
-The ti´ämoni returned to his seat and the ya´niᵗsiwittänñi removed
-the bowl of medicine water, placing it before the fetiches and on the
-line of meal and stooping with bended knees and holding his two eagle
-plumes and a ya´ya in his left hand he administered the medicine water
-to all present, the girl receiving the first draught from an abalone
-shell. The woman was served next, some being given to the infant she
-held in her arms, the ho´naaite receiving the last draught. Taking the
-ya´ya from the ya´niᵗsiwittänñi he drew it to his breast and then
-returned it to the ya´niᵗsiwittänñi, he receiving it in his left hand
-and lifting the bowl with both hands he left the house and filling his
-mouth from the bowl threw the medicine water through his teeth to the
-cardinal points, and returning placed the bowl and ya´ya in position
-before the altar.
-
-The ho´naaite gathering the hä´chamoni in his left hand and taking a
-pinch of meal with his right, stooped before the altar and south of the
-meal line and offered a silent prayer, and, after sprinkling the altar
-and hä´chamoni, he divided the offerings, holding a portion in either
-hand. The ti´ämoni and a companion then stooped north of the line of
-meal and facing the ho´naaite, clasped his hands with their right
-hands, holding their eagle plumes in their left and responded to a low
-litany offered by the ho´naaite, who afterwards drawing a breath from
-the plumes laid them upon the blankets over their left arms, the two
-men having wrapped their blankets about them before advancing to the
-ho´naaite. They then left the ceremonial chamber and walked a long
-distance through the darkness to deposit the offerings at a shrine of
-the Ko´pĭshtaia. The remaining members talked in undertones until the
-return of the absent ones, who, upon entering the chamber, stood before
-the altar and offered a prayer which was responded to by the ho´naaite.
-All the members then gathered before the altar and asked that their
-prayers might be answered. The woman and girl arranged bowls of food in
-line midway the room and south of the meal line and the feast closed
-the ceremonial at 2 o’clock. a. m.
-
-  [Illustration: Bureau of Ethnology.    Eleventh Annual Report PLate XXI
-
-  SICK BOY IN CEREMONIAL CHAMBER OF GIANT SOCIETY.]
-
-
-     FOUR NIGHTS’ CEREMONIAL OF THE GIANT SOCIETY FOR THE HEALING
-                            OF A SICK BOY.
-
-The night succeeding the ceremonial of the Sko´-yo-Chai´-än (Giant
-Society) for rain the assembly began its ritualistic observances, which
-continue four consecutive nights, for the curing of the sick by the
-brushing process. During the afternoon a sand-painting was made in
-the east end of the room (compare sand-painting Giant Society, (Pl.
-XVIII_b_); ya´ya and stone fetiches were grouped upon the
-painting; a medicine bowl was placed before the ya´ya; bear-leg skins
-were deposited on either side of the fetiches and a white embroidered
-sacred Tusayan blanket was folded and laid by the bear-leg skins south
-of the painting. The five male members of the medicine division of the
-society had refreshments served early in the evening by the female
-members, and after supper the ti´ämoni, who is a member of the medicine
-division, placed a bowl of stewed meat and a basket of bread near the
-painting; the remainder of the food was stored in the northwest corner
-of the room for future consumption.
-
-The five men formed in line back of the fetiches, the ho´naaite being
-the central figure; they had scarcely taken their seats, however,
-before the ti´ämoni brought a vase of water and a gourd from the west
-end of the room and set it before the sand-painting and returned to his
-seat; the ho´naaite, advancing, dipped six gourdfuls of water, emptying
-each one into the medicine bowl.[20]
-
-The ho´naaite then passing to the north side of the painting stooped
-with bended knees, holding in his left hand two eagle plumes, and
-repeated a low prayer; then, taking a small piece of the bread, he
-dipped it into the stew and scattered it before the fetiches; and,
-taking more bread and a bit of the meat, he left the ceremonial chamber
-and threw the food as an offering to the animals of the cardinal
-points. The ti´ämoni then returned the bowl of meat and basket of bread
-to the far end of the room. Upon the return of the ho´naaite his vicar
-spread the Tusayan blanket upon the floor, some 5 feet in front of
-the painting. He next sprinkled a line of meal from the edge of the
-blanket nearest the painting to the bear fetich, which stood foremost
-on the painting; thence across the blanket and along the floor to the
-entrance on the south side and near the west end of the chamber; again,
-beginning at the center of the blanket he sprinkled a line of meal
-across the blanket to the south edge, and beginning again at the center
-he sprinkled a line of meal to the north edge and continued this line
-to the north wall. Then beginning at the line ending at the south of
-the blanket, he ran it out to the south wall (these four lines being
-symbolic of the four winds), and placed the bowl of meal in front of
-the painting and north of the line of meal. The meal having become
-somewhat exhausted, the pottery meal bowl was replaced by an Apache
-basket, containing a quantity of fresh meal, ground by a woman in an
-adjoining room, where a portion of the family had already retired. The
-basket of meal was received from the woman by the ti´ämoni, who stood
-to her left side while she ground the corn in the ordinary family mill.
-The remainder of the contents of the pottery meal bowl was emptied into
-the Apache basket, the portion from the bowl being deemed sufficient
-in quantity to lend a sacred character to the freshly ground meal. The
-ho´naaite then fastened about his neck a string of bears’ claws with
-a small reed whistle, having two soft white eagle plumes tied to the
-end, attached midway, which he took from a pile of bear-leg skins,
-having first waved the necklace around the white bear fetich, which
-stood to the front of the painting. Each member of the society then
-put on a similar necklace; two of the members fastened amulets around
-their upper right arms and two around their left arms. The ho´naaite
-rolled his blanket in a wad and sat upon it. The other members made
-similar cushions. The ti´ämoni, whose seat was at the south end of the
-line, crossed to the north side of the room, and taking a bit of red
-pigment rubbed it across his face and returned to his seat, each member
-rubbing a bit of galena across the forehead, across the face below the
-eyes, and about the lower part of the face. The paint was scarcely
-perceptible. It was put on to insure the singing of the song correctly.
-The ti´ämoni again crossed the room, and taking from the north ledge
-a bunch of corn husks, he handed them to the man who sat next to him,
-who was careful to manipulate them under his blanket, drawn around him.
-The writer thinks that they were made into funnels, in which he placed
-tiny pebbles from ant hills. The vice-ho´naaite, at the north end of
-the line, left the room, and during his absence the ho´naaite, taking
-a bunch of straws which lay by the bear-leg skins, divided it into
-five parts, giving a portion to each one present. He reserved a share
-for the absent member, who returned in a short time, bearing the sick
-child in his arms, being careful to walk on the line of meal; he set
-the child upon a low stool placed on the broad band of embroidery of
-the blanket. (Pl. XXI) The man then handed the basket of meal
-to the child, who, obeying the instructions of the vice-ho´naaite, took
-a pinch and threw it toward the altar with a few words of prayer to
-Ko´pĭshtaia. The vicar then returned to his seat, and the members, with
-eagle plumes and straws in their left hands and rattles in their right,
-began the ritual; they were nine minutes singing the first stanza,
-which was sung slowly and in very low tones, and at its close each
-one drew a breath from the eagle plumes and straws. The second stanza
-was sung louder and faster. The monotony of the song was broken by an
-occasional animal-like call, which was a request to the cougar of the
-north to give them power over the angry ants. The child was afflicted
-with a severe sore throat, caused by ants having entered his body when
-he was in the act of micturition upon their house, and ascending they
-located in his throat. After the second stanza the ho´naaite blew first
-on the right side of the child, then on his back, his left side, and
-his breast; the other members continuing the song to the accompaniment
-of the rattle. When he took his seat, the ti´ämoni and the man who sat
-next to him each drew a breath from their eagle plumes and straws, and
-dipping them into the medicine water, each one extended his plumes
-to the child, who drew a breath from them. The two men then resumed
-their seats. The ho´naaite, again dipping his plumes in the medicine
-water, passed the ends through the ti´ämoni’s mouth, and afterwards
-through the mouth of each member, the plumes being dipped each time
-into the bowl of medicine water. The men were occupied a few moments
-in drawing something from several of the bear-leg skins. All except
-the ho´naaite gathered around the altar, dancing and gesticulating in
-excessive excitement and blowing upon the whistles suspended from their
-necklaces. They constantly dipped their eagle plumes into the medicine
-water, throwing their arms vehemently about, sprinkling the altar and
-touching the animal fetiches with their plumes, and then placing the
-plumes to the mouths, absorbing from them the sacred breath of the
-animal. The ho´naaite with bowed head continued his invocations to the
-cougar of the north, seemingly unconscious of all that was going on
-about him. After maneuvering before the altar, the four men performed
-similar extravagances about the child, one of the men standing him in
-the center of the blanket, careful to place the boy’s feet in diagonal
-angles formed by the meal lines. Then the four left the room, carrying
-with them the material taken from the bear-leg skins. The ho´naaite
-did not cease shaking the rattle and singing during the absence of
-the four, who visited the house of the sick boy to purify it. Upon
-returning to the ceremonial room they threw their arms aloft, waving
-their plumes above them and then about the child, singing and growling,
-after which they resumed their seats in line with the ho´naaite, and
-joined him in the song to the accompaniment of rattles. After a few
-moments these four men and the ho´naaite surrounded the boy; the
-ho´naaite standing at the northeast corner of the blanket, and the
-ti´ämoni at the southeast corner, while the others formed a semicircle
-behind the boy. They all waved plumes and straws in their left hands
-over the invalid boy, and passed them simultaneously down his body
-from head to feet, striking the plumes and straws with rattles which
-they held in their right hands; and as the plumes and straws were
-moved down the boy’s body ants in any quantity were supposed to be
-brushed off the body, while in reality tiny pebbles were dropped upon
-the blanket; but the conjuration was so perfect the writer could not
-tell how or whence they were dropped, although she stood close to the
-group and under a bright light from a lamp she had placed on the wall
-for the purpose of disclosing every detail. The tiny nude boy standing
-upon the white embroidered blanket, being brushed with the many eagle
-plumes, struck with their rattles by five beautifully formed Indians,
-was the most pleasing scene of this dramatic ceremonial. The brushing
-of the child with the plumes was repeated six times, and he was then
-backed off the blanket over the line of meal and set upon the stool,
-which had been removed from the blanket, and was afterward given a
-pinch of meal and told to stand and look at the ants which had been
-extracted from his body, and to sprinkle the meal upon them. After
-this sprinkling he resumed his seat upon the stool. The ho´naaite
-stooped with bended knees at the northeast corner of the blanket and
-whispered a prayer and sprinkled the blanket. Each member with eagle
-plumes sprinkled the blanket with meal and carefully brushed together
-all the material which had fallen on the floor instead of the blanket,
-after which the ti´ämoni gathered the corners together, waved it over
-the child’s head, and left the room with it. All sat perfectly quiet,
-holding their rattles, eagle plumes, and straws in their right hands
-during the absence of the ti´ämoni. Upon his return he waved the folded
-blanket twice toward the group of fetiches and toward himself, then
-passed it twice around the child’s head, and finally laid it upon the
-pile of bear-leg skins at the south side of the painting. The child,
-who was ill and burning with fever, was led by the vice ho´naaite to
-the fetiches, which he sprinkled with meal, and was carried from the
-chamber and through an outer room to his mother at the entrance.
-
-  [Illustration: Bureau of Ethnology.    Eleventh Annual Report PLate XXII
-
-  GAST LITH. CO. N.Y.
-
-  ALTAR AND SAND PAINTING.
-
-  KNIFE SOCIETY.]
-
-The ho´naaite is not supposed to leave the ceremonial chamber
-throughout the four days and nights, as he must guard the animal
-fetiches and medicine. The other members are also supposed to spend
-much of the day and all of the night in watching the fetiches; but the
-writer is of the opinion that they all go to sleep after the feast,
-which is enjoyed as soon as the child leaves the chamber.
-
-The only variation in the ceremonial on the second night was that the
-vicar dipped the bit of bread into the bowl of stew and scattered it to
-the animal fetiches, having previously lifted ashes from the fireplace
-and sprinkled the altar with them by striking the plume held in the
-left hand on the under side with the plume held in the right; then
-holding the plumes between his hands he repeated a long and scarcely
-audible prayer. After scattering the food to the animal fetiches, he
-dipped a piece of bread into the stew, left the house and threw the
-food to the cardinal points, as the ho´naaite had done the previous
-night, and, returning, removed the bowl of stew and basket of bread
-to the northwest corner of the room. He then swept the floor with his
-two eagle plumes, beginning some 18 inches in front of the altar (the
-line of meal remaining perfect to this point) to the point where the
-blanket was to be placed, and then laid the blanket and made the meal
-lines, the change in the drawing of these lines being that the line was
-begun at the line of meal which extended in front of the altar and ran
-over the blanket to the entrance of the room; then beginning in the
-center of the blanket, the line was extended across to the north wall,
-and again beginning in the center, a line was run across to the south
-wall. The writer mentions this deviation in the drawing of the meal
-lines, though she believes it was a mere matter of taste on the part of
-the worker. Instead of the vice ho´naaite receiving the child at the
-outer entrance, the man who sat between him and the ho´naaite brought
-the child into the room, and he was led out by the ti´ämoni. Upon this
-occasion, and on the third and fourth nights, the child walked into and
-out of the room, an indication that he was in better physical condition
-than on the first night of the ceremony. The songs on the second night
-were addressed to the bear of the west instead of the cougar of the
-north. The child did not seem to move a muscle throughout the ceremony,
-except when he stepped to his position on the blanket.
-
-  [Illustration: Bureau of Ethnology.    Eleventh Annual Report PLate XXIII
-
-  ALTAR OF KNIFE SOCIETY, PHOTOGRAPHED DURING CEREMONIAL.]
-
-The scenes on the third and fourth nights were coincident with those
-of the second, with a few variations. The man who sat between the
-ho´naaite and his vicar dipped the ashes with his plumes and sprinkled
-the altar, and, returning to his seat, the vicar laid the blanket and
-sprinkled the meal lines in the same manner as on the previous night;
-he also procured the child. When dancing before the altar two men wore
-bear-leg skins on their left arms, and two others wore them on their
-right arms. It was noticed that the skins were drawn over the arms upon
-which the amulets were worn. Their dancing and incantations were even
-more turbulent and more weird than on the two former nights.
-
-The songs the third night were addressed to the badger of the south and
-on the fourth to the wolf of the east.
-
-
-                 RAIN CEREMONIAL OF THE KNIFE SOCIETY.
-
-While the ho´naaite and his vicar sat during the morning making
-hä´chamoni they rehearsed in undertones the songs of their cult. The
-membership of this society consists at the present time of five men and
-two boys, and two novitiates, a man and a boy.
-
-The sun was far to the west when the members came straggling in and
-the ho´naaite proceeded to set up the slat altar (Pl. XXII_a_). Then
-each man took from the wall a soiled buckskin sack. The well-wrapped
-ya´ya was first taken out and then other fetiches. After the ho´naaite
-had unwrapped his ya´ya he prepared the sand painting in front of the
-altar (Pl. XXII_b_). The five ya´ya were stood on the line specially
-made for them and a miniature bow and arrow laid before each ya´ya. The
-ho´naaite then grouped fetiches of human and animal forms, then the
-medicine bowl containing water and a basket of sacred meal. He then
-drew a line of meal which extended from the slat altar to a distance
-of 3 feet beyond the group of fetiches, his vicar afterwards assisting
-him with the additional fetiches. Two stone cougars 2 feet in length
-each were stood up on either side of the group. A cougar 12 inches
-long, with lightning cut in relief on either side, and a concretion,
-were then deposited before the group. Bear-leg skins were piled high
-on either side of the altar. The cloud bowl and reed were added, the
-two flat baskets of hä´chamoni and plume offerings shown in the sketch
-were afterwards deposited upon the backs of the cougars. While this
-arrangement was in progress the minor members returned the powdered
-kaolin and black pigment to the ancient pottery vases, from which they
-had been taken to prepare the sand-painting.
-
-  [Illustration: FIG. 17.—Sand painting as indicated in Pl. XXV.]
-
-The ho´naaite consecrated the bowl of water by a prayer, and dropping
-in the six fetiches he dipped his eagle plumes into the water and
-striking them on the top with his rattle, sprinkled the altar; holding
-the plumes in the left hand and the rattle in the right, he sprinkled
-the cardinal points. The vicar formed a circle of meal, then sprinkled
-meal upon the circle and placed a cincture pad of yucca upon it,
-and holding the cloud bowl high above his head, he invoked the cloud
-people of the north, west, south, east, zenith, and nadir, and of the
-whole world, to water the earth. The bowl was then set upon the pad
-and a reed 8 inches long laid across it from northeast to southwest.
-The vice ho´naaite spread a small cloth and upon it reduced the bit of
-root which was to produce the suds to a powder, which he placed in a
-little heap in front of the cloud bowl. The ho´naaite, who had left the
-chamber, now returned with a parrot and a white stone bear 12 inches
-long; the bear was wrapped in a large fine white buckskin and the
-parrot was under the ho´naaite’s blanket. These were deposited before
-the altar (Pl. XXIII).
-
-  [Illustration: Bureau of Ethnology.    Eleventh Annual Report PLate XXIV
-
-  HO´-NA-AI-TE OF KNIFE SOCIETY.]
-
-  [Illustration: FIG. 18.—Sand painting used in ceremonial for sick
-  by Ant Society.]
-
-The ho´naaite (Pl. XXIV) stooped and, praying, sprinkled corn
-pollen upon the bear and parrot. The bear and the bird had eagle plumes
-attached to their necks with cotton cord. Those on the bear were on the
-top of the neck and those of the parrot hung under the beak. After the
-prayer the ho´naaite lighted a cigarette of native tobacco and corn
-husk from a stick some 5 feet long, held by a boy member, and puffed
-the smoke over the bear and parrot. He then extended the cigarette over
-the altar, afterwards waving it to the cardinal points. The vicar and
-boy sprinkled the bear and parrot with pollen from an abalone shell and
-the vicar dipped his eagle plumes into the medicine bowl and sprinkled
-them four times, then the altar, by striking the plumes with the rattle
-held in his right hand. The ho´naaite then puffed smoke into the cloud
-bowl and over the bear and parrot, and extended his cigarette to the
-cardinal points, and over the altar. The vicar lighted a similar
-cigarette from the long stick held by the boy, and standing to the west
-of the altar blew smoke over it, the ho´naaite standing and smoking to
-the right of him. The vicar laid the end of his cigarette by the cloud
-bowl and to the east of the line of the meal. The shell of corn pollen
-was then placed back of the altar and the ho´naaite’s eagle plumes and
-rattle laid beside it; a prayer before the altar by all the members
-closed the afternoon ceremony.
-
-It will be noticed that the slat altar in Pl. XXV differs from that in
-Pl. XXIII. Both belong to the Knife Society and may be seen hanging
-side by side on the wall in the ceremonial chamber of the Quer´ränna,
-(Pl. XXVIII) which is also the official chamber of the Knife Society.
-The second was made in case of failure of the first. The vicar of this
-society is also ho´naaite and only surviving member of the Ant Society,
-and he, being anxious that the writer should see the sand painting of
-the Ant Society, prepared the painting for this occasion instead of
-the ho´naaite (Fig. 17). He also drew her a sketch of the painting of
-Ant Society for ceremonial held for the sick, which is here introduced
-(Fig. 18). This last may be described as follows:
-
-_a_ represents meal painting emblematic of the clouds, _b_ and _c_
-bear-leg skins laid either side of it. The remainder of painting is in
-sand. _d_: Ant chief clad in buckskin fringed down the arms and legs;
-he carries lightning in his left hand; his words pass straight from
-his mouth, as indicated by a line, to the invalid _e_, who sits at the
-opening of the ceremonial to the right of the painting. The ant chief
-speaks that the malady may leave the invalid. A song of this character
-is sung by the members of the society. The invalid then passes to the
-front of the altar and stands upon a sacred Tusayan blanket (position
-indicated by _f_), when the ho´naaite and other members of the society
-proceed with their incantations over him, imploring the prey animals to
-draw the ants to the surface of the body. When the ants have appeared
-and been brushed from the body then a song is addressed to the eagle
-_g_ to come and feed upon the ants. When the ants have been eaten by
-the eagle the invalid will be restored to health. The two circular
-spots _h_ represent ant houses. These, with the paintings of the ant
-chief and eagle, are gathered into the blanket upon which the invalid
-stood and carried some distance north of the village and deposited.
-After the blanket has been taken from the chamber the meal painting is
-erased by the ho´naaite brushing the meal from each of the cardinal
-points to the center with his hand; he then rubs the invalid’s body
-with the meal, after which the members hasten to rub their bodies with
-it, that they may be purified not only of any physical malady but of
-all evil thoughts.
-
-When the writer entered the ceremonial chamber later in the evening
-food was being placed in line down the middle of the room. There
-were seven bowls, containing mutton stew, tortillas, waiavi, and
-hominy. There was also a large pot of coffee and a bowl of sugar. The
-ho´naaite, standing to the east of the meal line, which extended from
-the altar to the entrance, repeated a long grace, after which one of
-the boy members gathered a bit of food from each vessel, and standing
-on the opposite side of the line of meal, handed the food to the
-ho´naaite, who received it in his left hand, having transferred his
-eagle plumes to the right. He then left the house, and throwing the
-food to the cardinal points, offered it to the animal Ko´pĭshtaia, with
-a prayer of intercession to the cloud people to gather, saying:
-
-“Ko´pĭshtaia! Here is food, come and eat; Ko´pĭshtaia, Cougar of the
-North, receive this food; Bear of the West, receive this food; Badger
-of the South, we offer you food, take it and eat; Wolf of the East, we
-give you food; Eagle of the Heavens, receive this food; Shrew of the
-Earth, receive this food. When you eat, then you will be contented, and
-you will pass over the straight road [referring to the passing of the
-beings of the ko´pĭshtaia over the line of meal to enter the images of
-themselves]. We pray you to bring to us, and to all peoples, food, good
-health, and prosperity, and to our animals bring good health and to our
-fields large crops; and we pray you to ask the cloud people to come to
-water the earth.”
-
-  [Illustration: Bureau of Ethnology.    Eleventh Annual Report PLate XXV
-
-  ALTAR OF KNIFE SOCIETY, WITH HO´-NA-AI-TE AND VICE HO´-NA-AI-TE ON
-  EITHER SIDE.]
-
-Upon returning to the ceremonial chamber, the ho´naaite, standing
-before the altar, prays to Ma´asewe, Úyuuyewĕ, and the six warriors of
-the mountains of the cardinal points to protect them from all enemies
-who might come to destroy their peace; and, standing at the end of the
-line of food, he offers a prayer of thanksgiving, holding his eagle
-plumes in his left hand. He then rolls his blanket into a cushion,
-sits upon it west of the line of meal and smokes a cigarette. The food
-having been brought in by the wives of the members, all present drew
-around and enjoyed the feast. That the minor members felt at liberty to
-join with their elders was indicated by the way in which they proceeded
-to help themselves.
-
-The war chief came into the room soon after the beginning of the meal,
-wrapped in a fine Navajo blanket, and carrying his bow and arrows. He
-stood in front of the altar, on the west side of the meal line, and
-prayed. The vice-ho´naaite administered to the war chief a draft of
-the medicine water which had been prepared in the afternoon, and then
-handed him the official staff of the society (a slender stick some
-2 feet in length), which he held with his bow and arrows until the
-close of the ceremonial. The war chief sat for awhile at the south
-end of the room, and then left to patrol the town and to see that no
-one not privileged entered or came near the ceremonial chamber. After
-the meal was finished the three boys removed the bowls to another
-room, and, upon their return, one of them swept the middle of the
-floor, destroying most of the meal line, leaving but 2 feet of it
-undisturbed in front of the altar. This line, however, was renewed by
-the vice-ho´naaite, who carried two eagle feathers and the meal bowl
-in his left hand, while he sprinkled the meal with the right, not
-for the purpose of furnishing a road for the beings of pai´ätämo and
-ko´pĭshtaia to pass over, for they had previously come to the images of
-themselves, but that the songs might pass straight over and out of the
-house.
-
-The men now indulged in a smoke. The writer never observed Sia boys
-smoking in these ceremonials or at any other time. The cigarettes
-were lighted from the long stick passed by one of the boys, and after
-smoking, the ho´naaite and his younger brother put on white cotton
-embroidered Tusayan kilts as breechcloths, which they took from a hook
-on the wall, those of the other members being plain white cotton. The
-ho´naaite now took his seat back of the altar and lighted a second
-cigarette from the long stick, blowing the smoke over the altar. This
-smoke was offered to Pai´ätämo and Ko´pĭshtaia, the ho´naaite saying:
-“I give this to you; smoke and be contented.” He then administered
-medicine water to all present, dipping the water with a shell. The
-vice-ho´naaite, who received the last draft, drank directly from the
-bowl, and was careful not to leave a drop in it, after which the
-ho´naaite removed the six stone fetiches from the bowl. The process of
-preparing medicine water is substantially the same with all the cult
-societies, there not being in Sia nearly so much ceremony connected
-with this important feature of fetich worship as with the Zuñi and
-Tusayan. The six fetiches were returned to the buckskin bag and the
-ho´naaite resumed his seat behind the altar, the members and novitiates
-having already formed in line back of the altar, the official members
-each holding two eagle plumes in the left hand and a gourd rattle in
-the right. After a short prayer by the ho´naaite, the boy lifted ashes
-from the fireplace with his eagle plumes and placed them near the altar
-and east of the meal line; again he dipped a quantity, placing them
-west of the line of meal. As the chant opened, he stood west of the
-line and facing the altar, and an adult member stood on the east side,
-and each of them held an eagle plume in either hand and a gourd rattle
-also in the right. The boy dipped with the plumes the ashes which lay
-west of the line of meal and the man those which lay east of the line,
-and sprinkled toward the north by striking the plumes held in the left
-hand on the underside with the plume held in the right; again dipping
-the ashes, the boy sprinkled toward the west and the man toward the
-east; again lifting ashes, they passed to the south and sprinkled
-there; the boy then crossed to the east of the line of meal and the man
-to the west of the line, and when midway of the line the boy sprinkled
-to the east and the man to the west; then, dancing before the altar,
-they again lifted ashes and sprinkled to the north. When dancing, both
-eagle plumes were held in the left hand and the rattle in the right.
-Ashes were again lifted and thrown twice toward the zenith and then
-thrown to the nadir. The sprinkling to the cardinal points, zenith and
-nadir, was repeated fifteen times in the manner described. This was to
-carry off all impurities of the mind, that it might be pure; that the
-songs would come pure from the lips and pass straight over the road of
-meal—the one road. The man and boy having resumed their seats in the
-line, the vice-ho´naaite stood before the altar to the west side of
-the line of meal, shook his rattle for a moment or two, then waved it
-vertically in front of the altar, invoking the cloud people to come;
-he then waved the rattle from the west to the east, repeating the
-weird exhortation, his body being kept in motion by the bending of his
-knees, his feet scarcely leaving the ground. The rattle was waved three
-times from the west to the east, and then waved toward the west and
-toward the altar, the east and to the altar; then, raising the rattle
-high above his head, he formed a circle. This waving of the rattle was
-repeated sixteen times. Previous to each motion he held the rattle
-perfectly still, resting it on the eagle plumes which he held in the
-left hand.
-
-After the sixteenth repetition he waved the rattle over the altar. The
-song during this time is an appeal to the cloud people of the north,
-west, south, east, and all the cloud peoples of the world, to gather
-and send rain to water the earth, that all mankind may have the fruits
-of the earth. The vicar then stood to the right of the ho´naaite, and
-the choir, rising, continued to sing. The ho´naaite, leaning over
-the altar, took two of the central ya´ya, one in either hand, and
-alternately raised them, keeping time with the song, now and then
-extending the ya´ya over the altar. The young novitiate held neither
-rattle or plumes. The boy at the east end of the line, having passed
-through two degrees, held his rattle in the right hand and in his left
-a miniature crook. The vicar who stood at the right of the ho´naaite
-and the man who stood to his left moved their rattles and feathers in
-harmony with his motion, the three swaying their bodies back and forth
-and extending their arms outward and upward. About this time it was
-noticed that the boys at the east end of the line had fallen asleep,
-and it was more than the man who sat next to them could do to keep
-them awake, although he was constantly brushing their faces with his
-eagle plumes. This little scene was something of a picture, as the boy
-whose shoulder acted as a support for the head of the other is the son
-of one of the most prominent and richest men in the pueblo, the other
-boy being the pauper referred to. The stanzas in this song were much
-longer than any before heard by the writer, and each closed with a
-quick shake of the rattle. The song continued an hour and a quarter,
-when the singers took a few moments’ rest, and again sang for thirty
-minutes; another few minutes’ rest, and the song again continued. In
-this way it ran from half past 9 o’clock until midnight. At its close
-one of the boys brought a vase of water and a gourd from the southwest
-corner of the room and placed it near the altar and west of the line
-of meal. The ya´niᵗsiwittänn̄i stood before the vase, and, lifting
-two gourdfuls of water, emptied them into the medicine bowl; emptying
-two gourdfuls, also, into the cloud bowl, he danced for a time before
-the altar, waving his plumes and rattle over it; he then emptied two
-more gourdfuls into the medicine bowl and two more into the cloud
-bowl, and resumed his dance. He did not sing while performing this
-part of the ceremony, but when emptying the water into the bowls he
-gave bird-like trills, calling for the cloud people to gather. Again
-he emptied two gourdfuls into the medicine bowl and two in the cloud
-bowl; and after dancing a moment or two he poured two more gourdfuls
-into the medicine bowl and two into the cloud bowl, and resumed the
-dance; again he emptied a gourdful into the medicine bowl and two into
-the cloud bowl; then he emptied three into the medicine bowl and drank
-twice from the bowl, after which he returned to his seat in the line,
-the boy restoring the vase to the farther corner of the room. Two small
-medicine bags were handed to each member from the altar, one containing
-corn pollen and the other corn meal of six varieties of corn: yellow,
-blue, red, white, black, and variegated. The bags were held in the left
-hand with the eagle plumes, that hand being quiet, while the rattle was
-shaken with the right in accompaniment to the song. After singing a few
-minutes, pollen and meal taken from the medicine bags were sprinkled
-into the medicine bowl. The choir did not rise and pass to the altar,
-but leaned forward on either side; and with each sprinkling of the meal
-and pollen a shrill call was given for the cloud people to gather; the
-ho´naaite, in sprinkling in his pollen, reached over the altar slats.
-The sprinkling of the pollen was repeated four times, the novitiates
-taking no part in this feature of the ceremony, although they were
-provided with the bags of pollen and meal. The ya´niᵗsiwittänn̄i
-danced before the altar and west of the line of meal without rattle or
-plumes, but continually hooted as he waved his hands wildly over the
-altar and dropped pebble fetiches alternately into the medicine and
-cloud bowls, until each bowl contained six fetiches; then, reaching
-behind the altar for his rattle and eagle plumes, he held an eagle
-plume and rattle in the right hand and an eagle plume in the left, and
-stirred the water and sprinkled the altar; then he stirred the water
-in the cloud bowl with the reed, and sprinkled the altar with it. The
-sprinkling of the altar from the medicine bowl and the cloud bowl was
-repeated six times.
-
-After each sprinkling a quick shake of the rattle was given. The
-ho´naaite then reached over the altar slats, taking a ya´ya in either
-hand, and all stood and sang. In a moment the man to the right of the
-ho´naaite leaned over the west side of the altar, and, dipping his
-plumes in the medicine water, sprinkled the altar; he repeated the
-sprinkling four times, and when the two ya´ya were returned to the
-altar the ho´naaite dipped his eagle plumes into the medicine water,
-and sprinkled the altar by striking them on the top with the rattle
-held in the right hand. Each member then sprinkled the altar four
-times, with a wild exhortation to the cloud people, all apparently
-exhibiting more enthusiasm when sprinkling the altar than at any
-other time during the ceremonial. When the song closed two of the
-boys proceeded to prepare cigarettes, taking their places before the
-fireplace, and, tearing off bits of corn husks of the proper size, they
-made them pliable by moistening them with saliva. One boy made his
-cigarettes of native tobacco, which he took from an old cloth hanging
-on the wall; the other filled his with commercial tobacco. As the boys
-made cigarettes they tied them with ribbons of corn husks, simply to
-keep them in shape until the smokers were ready. The remaining
-native tobacco was returned to the old cloth and put in place upon the
-wall. About the time the boys had finished preparing the cigarettes,
-the vice-ho´naaite took his seat on his wadded blanket, in front of the
-cloud bowl and west of the line of meal. The man at the east end of the
-line dipped his eagle plumes into the ashes, holding a plume in either
-hand and striking the one held in the left hand on the under side with
-the plume held in the right, he sprinkled the head of the vicar, who
-was offering a silent prayer, and at the same moment the song opened
-to the accompaniment of the rattle. Previous to the vicar leaving the
-line, the ho´naaite removed a white fluffy eagle feather from one of
-the ya´ya, to which it had been attached with a white cotton cord, and
-tied it to the forelock of the vicar, who put into the cloud bowl the
-powdered root which was to produce the froth; then dipping the reed
-into corn pollen he sprinkled the altar. He placed a pinch of pollen
-into the upper end of the reed, and, turning that into the water, he
-put a pinch into the other end, and touched the four cardinal points
-of the cloud bowl with the corn pollen, and made bubbles by holding
-the hollow reed in the center of the bowl and blowing through it. This
-operation lasted but a few moments, when he began stirring the water
-with the reed, moving it from right to left, and never raising the
-lower end to the surface of the water, producing a beautiful egg-like
-froth. Not satisfied with its rising high above the bowl, he did not
-cease manipulating until the suds had completely covered it, so that
-nothing could be seen but a mass of snowy froth; fifteen minutes of
-continual stirring was required to produce this effect. He then stood
-the reed in the center of the froth, and holding an eagle plume in each
-hand danced before the altar vehemently gesticulating. He dipped suds
-with his two plumes and threw them toward the altar, with a wild cry,
-and again dipping suds he threw them over the altar to the north; a
-like quantity was thrown to the west, and the same to the south, the
-east, the zenith, and the nadir. He then dipped a quantity, and placing
-some on the head of the white bear and putting some over the parrot, he
-resumed his seat on the blanket and began blowing through the reed and
-beating the suds. In five minutes he stood the reed as before in the
-center of the bowl, then, dancing, he dipped the suds, placing them on
-the head of the bear and over the parrot; he then removed the remaining
-suds from the plumes by striking one against the other over the bowl
-(this froth is always referred to by the Sia as clouds). During this
-part of the ceremony the choir sang an exhortation to the cloud
-peoples. A boy now handed a cigarette of native tobacco to the vicar,
-who puffed the smoke for some time, extending the cigarette to the
-north; smoking again, he blew the smoke to the west, and extended the
-cigarette to that point; this was repeated to the south and east; when
-he had consumed all but an inch of the cigarette, he laid it in front
-of the cloud bowl and east of the meal line. The choir did not cease
-singing during the smoking, and when the bit of cigarette had been
-deposited, the vicar transferred his rattle to his right hand, keeping
-time with the choir. When the song closed he left his seat in front of
-the cloud bowl and stood by the west side of the altar, and removing
-the eagle plume from his head returned it to the ya´ya and took his
-seat near the fireplace. Two of the boys then lighted cigarettes of
-native tobacco with the long fire-stick, handing one to each member.
-
-  [Illustration: Bureau of Ethnology.    Eleventh Annual Report PLate XXVI
-
-  SHRINE OF KNIFE SOCIETY.]
-
-In fifteen minutes the song was resumed and the man west of the
-ho´naaite dipped his eagle plumes in the medicine water and sprinkled
-the altar, repeating the sprinkling four times. In twenty-five minutes
-the song closed and the men enjoyed a social smoke, each man after
-lighting his cigarette waving it towards the altar. In twenty-five
-minutes the choir again sang, two boys standing in front of the altar,
-one on either side of the line of meal. The one on the west side of
-the line dipped his plumes into the medicine water and sprinkled the
-altar, and the one on the east side of the line dipped his crook into
-the medicine water and sprinkled the altar. They then dipped into the
-cloud bowl and threw the suds to the north; dipping suds again the
-boy west of the line threw the suds to the west, and the one east of
-the line threw the suds to the east; again dipping medicine water
-they passed to the south and threw the water to that point, the boy
-west of the meal line crossed to the east, and the one on the east of
-the line of meal crossed to the west, and returning to the altar they
-dipped suds, the boy to the west of the line throwing suds in that
-direction, and the boy east of the line throwing suds to that point;
-again dipping the medicine water they sprinkled to the zenith, and
-dipping the suds they threw them to the nadir; then the boy on the
-west of the line crossed to the east, and the one on the east of the
-line crossed to the west, and thus reversing positions they repeated
-the sprinkling of the cardinal points, zenith and nadir, twelve times,
-dipping alternately into the medicine water and the cloud bowl. With
-the termination of the sprinkling the song ceased for a moment, and by
-command of the ho´naaite the boys, each taking a basket of hä´chamoni,
-which were resting on the backs of the cougar fetiches either side of
-the altar, stood in front of the altar, one on the west side of the
-meal line and the other on the east, and holding the baskets in their
-left hands shook their rattles; they then held the basket with both
-hands, moving them in time to the song and rattles of the choir. The
-ho´naaite directed them to wave the baskets to the north, west, south,
-and east, to the zenith and the nadir; this they repeated twelve times
-and then deposited the baskets either side of the cloud bowl, and the
-vicar placed the bowl of medicine water two feet in front of the cloud
-bowl, on the line of meal, and taking one of the ya´ya in his left
-hand, he passed east of the line and, stooping low, he stirred the
-medicine water with an abalone shell, and then passed his hand over
-the ya´ya and drew a breath from it. The man at the west end of the
-line of worshipers now came forward and the vicar gave him a drink of
-the medicine water, then the man at the east end of the line received
-a draft. The boy who threw the suds with the plumes came next, and
-following him the boy (the pauper) who held the miniature crook; then
-the third boy advanced and drank; the man on the left of the ho´naaite
-following next, the ho´naaite came forward; he did not receive the
-water from the shell, but drank directly from the bowl; the vicar
-holding the bowl with his right hand placed it to the ho´naaite’s lips,
-the ho´naaite clasping the ya´ya, which was held in the left hand of
-the vicar; he then taking the bowl with his right hand and clasping the
-ya´ya with his left, held it to the lips of the vicar, who afterwards
-left the room, carrying with him the remainder of the medicine water
-and the ya´ya. He passed into the street and, filling his mouth with
-the water, he threw a spray through his teeth to the north, west,
-south, and east, the zenith and the nadir and then to all the world,
-that the cloud people might gather and water the earth. In a short time
-he returned and placed the bowl and ya´ya before the altar. The shell
-was laid east of the line of meal and in front of the cloud bowl. A
-cigarette was then handed the ho´naaite and, after blowing the first
-few puffs over the altar, he finished it without further ceremony, and
-taking the two baskets of plume offerings in either hand he stooped
-with bended knees a short distance in front of the altar and west of
-the line of meal. The two minor members wrapped their blankets around
-them and stooped before the ho´naaite on the opposite side of the meal
-line. The ho´naaite divided the offerings between the two, placing them
-on the blanket where it passed over the left arm; these offerings were
-to Pai´ätämo and Ko´pĭshtaia, and were deposited by the boys at the
-shrines of Kopĭshtaia (Pls. XXVI and XXVII). Food was
-now brought in by the boy novitiate, and with the feast the society
-adjourned at 3 o’clock in the morning.
-
-  [Illustration: Bureau of Ethnology.    Eleventh Annual Report PLate XXVII
-
-  SHRINE OF KNIFE SOCIETY.]
-
-
-                      SOCIETY OF THE QUER´RÄNNA.
-
-The Society of the Quer´ränna has a reduced membership of three—the
-ho´naaite, vicar, and a woman; and there is at the present time a
-novitiate, a boy of 5 years. Three generations are represented in this
-society—father, son, and grandson. The elder man is one of the most
-aged in Sia, and, though ho´naaite of the Quer´ränna and vicar of the
-Society of Warriors, and reverenced by his people as being almost as
-wise as the “Oracle,” his family is the most destitute in Sia, being
-composed, as it is, of nonproducing members. His wife is an invalid;
-his eldest son, the vicar of the Quer´ränna Society, is a paralytic,
-and a younger son is a trifling fellow. The third child is a daughter
-who has been blind from infancy; she is the mother of two children,
-but has never been married. The fourth child is a 10-year-old girl,
-whose time is consumed in the care of the children of her blind sister,
-bringing the water for family use, and grinding the corn (the mother
-and sister occasionally assisting in the grinding) and preparing the
-meals, which consist, with rare exceptions, of a bowl of mush. During
-the planting and harvest times the father alone attends to the fields,
-which are their main dependence; and he seeks such employment as can
-be procured from his people, and in this way exchanges labor for
-food. Every blanket of value has been traded for nourishment, until
-the family is reduced to mere tatters for garments. For several years
-this family has been on the verge of starvation, and the meagerness of
-food and mental suffering tells the tale in the face of each member of
-the household, excepting the worthless fellow (who visits about the
-country, imposing upon his friends). Even the little ones are more
-sedate than the other children of the village.
-
-Nothing is done for this family by the clan. Close observation leads
-the writer to believe that the same ties of clanship do not exist
-with the Sia as with the other tribes. This, however, may be due to
-the long continued struggle for subsistence. Fathers and mothers look
-first to the needs of their children, then comes the child’s interest
-in parents, and brothers and sisters in one another. No lack of
-self-denial is found in the family.
-
-The ho´naaite of the Quer´ränna is the only surviving member of the
-Eagle clan, but his wife belongs to the Corn clan, and has a number
-of connections. When the writer chided a woman of this clan for not
-assisting the sufferers she replied: “I would help them if I could,
-but we have not enough for ourselves,” a confirmation of the opinion
-that the clan is here secondary to the nearer ties of consanguinity.
-The care of one’s immediate family is obligatory; it is not so with the
-clan.
-
-  [Illustration: BUREAU OF ETHNOLOGY   ELEVENTH ANNUAL REPORT PL. XXVIII
-
-  ALTAR OF QUER´-RÄN-NA SOCIETY.]
-
-The house in which this family lives is small and without means of
-ventilation, and the old man may be seen, on his return from his daily
-labors, assisting his invalid wife and paralytic son to some point
-where they may have a breath of pure air. They are usually accompanied
-by the little girl leading her blind sister and carrying the baby on
-her back by a bit of an old shawl which the girl holds tightly around
-her.
-
-Always patient, always loving, is the old man to those of his
-household, and the writer was ever sure of a greeting of smiles and
-fond words from each of these unfortunates. Not wanting in hospitality
-even in their extremity, they invited her to join them whenever she
-found them at their frugal meal.
-
-The only medicine possessed by the Quer´ränna is se´-wili, which is
-composed of the roots and blossoms of the six mythical medicine plants
-of the sun, archaic white shell and black stone beads, turkis, and a
-yellow stone.
-
-The preparation of this medicine and that of the other cult societies
-is similar to the mode observed by the Zuñi. Women are dressed in
-sacred white embroidered Tusayan blankets, and they grind the medicine
-to a fine powder amid great ceremony. When a woman wishes to become
-pregnant this medicine is administered to her privately by the
-ho´naaite, a small quantity of the powder being put into cold water and
-a fetich of Quer´ränna dipped four times into the water. A dose of this
-medicine insures the realization of her wish; should it fail, then the
-woman’s heart is not good. This same medicine is also administered at
-the ceremonials to the members of the society for the perpetuation of
-their race; and the ho´naaite, taking a mouthful, throws it out through
-his teeth to the cardinal points, that the cloud people may gather and
-send rain that the earth may be fruitful.
-
-
-              RAIN CEREMONIAL OF THE QUER´RÄNNA SOCIETY.
-
-During the day hä´chmoni and plume offerings are prepared by the
-ho´naaite, and in the afternoon he arranges the altar, which is quite
-different from those of the other cult societies, and makes a meal
-painting symbolic of clouds. Six fetiches of Quer´ränna are then
-arranged in line, the largest being about 6 inches, the smallest 3,
-the others graduating in size; a medicine bowl is set before the line
-of fetiches; antlers are stood to the east of the meal painting; and
-baskets of cereals, corn on the cob, medicine bags, and a basket of
-hä´chamoni and plume offerings are arranged about the painting. Pl.
-XXXVIII shows photograph at time of ceremonial; Pl. XXIX, made in case
-of failure of the first, shows the meal painting, symbolic of clouds,
-which is completely hidden in the first photograph, and illustrates
-more definitely the feather decoration of the altar. The birds
-surmounting the two posts are wood carvings of no mean pretensions;
-the feathers by the birds are eagle plumes, and the bunches of plumes
-suspended from the cord are tail feathers of the female sparrow hawk
-(_Falco sparverius_) and the long-crested jay (_Cyanocetta macrolopha_).
-
-The men and child have their forelocks drawn back and tied with
-ribbons of corn husks, the men each having a bunch of hawk and jay
-feathers attached pendent on the left side of the head. They wear
-white cotton breechcloths and necklaces of coral and kohaqua (archaic
-shell heads).[21] The woman wears her ordinary dress and several coral
-necklaces, her feet and limbs being bare.
-
-The ho´naaite, removing a bowl of meal from before the altar and
-holding it in his left hand, together with his eagle plumes and a
-wand,—the wand being a miniature crook elaborately decorated with
-feathers,—sprinkled a line of meal from the painting to the entrance of
-the chamber, for the being of Quer´ränna to pass over.
-
-The ho´naaite, his vicar, and the woman sat back of the altar, the
-ho´naaite to the west side, the vice to his right, and the woman to the
-east side. At this time a child was sleeping near the altar.
-
-The ho´naaite filled an abalone shell with corn pollen and holding
-the shell, his two eagle plumes, and wand in his left hand and rattle
-in the right, offered a long prayer to Quer´ränna to invoke the cloud
-people to water the earth, and sprinkled the altar several times with
-pollen. At the close of the prayer he handed the shell of pollen to the
-woman, who passed to the front of the altar and east of the meal line
-and sprinkled the altar with the pollen. The song now began, and the
-woman, retaining her position before the altar, kept time by moving her
-wand right and left, then extending it over the altar; each time before
-waving it over the altar she rested it on the shell for a moment;
-after repeating the motion several times, she extended the wand to the
-north, moving it right and left, and after resting it on the shell she
-extended it to the west, and the wand was in this way motioned to the
-cardinal points, zenith and nadir. The waving of the wand to the points
-was repeated four times; and the woman then returned the shell to the
-ho´naaite, who had at intervals waved his plumes and wand over the
-altar. At this time the child awoke, and making a wad of his blanket
-sat upon it between the ho´naaite and the vicar; the latter supplying
-the child with a wand and rattle, he joined in the song.
-
-The vicar being afflicted with paralysis could add little to the
-ceremony, though he made strenuous efforts to sing and sway his
-palsied body. The group presented a pitiful picture, but it exhibited
-a striking proof of the devotion of these people to the observance of
-their cult—the flickering fire-light playing in lights and shadows
-about the heads of the three members, over whom Time holds the scythe
-with grim menaces, while they strained every nerve to make all that
-was possible of the ritual they were celebrating; the boy, requiring
-no arousing to sing and bend his tiny body to the time of the rattle,
-joined in the calls upon the cloud people to gather to water the
-earth with as much enthusiasm as his elders.
-
-  [Illustration: Bureau of Ethnology.    Eleventh Annual Report PLate XXIX
-
-  ALTAR OF QUER´-RÄN-NA SOCIETY.]
-
-The song continued, with all standing, without cessation for an hour.
-The woman then brought a vase of water and gourd from the southwest
-corner of the room and placed it in front of the altar on the line
-of meal, and the ho´naaite took from the west side of the altar four
-medicine bags, handing two to the man and two to the boy (pollen being
-in one bag and meal in the other), and giving the shell containing the
-pollen to the woman. She stood in front of the altar east of the line
-of meal swaying her body from side to side, holding her wand in the
-right hand and the shell in the left, keeping time to the rattle and
-the song. She emptied a gourd of water from the vase into the medicine
-bowl, imploring Quer´ränna to intercede with the cloud people to
-assemble; the ho´naaite then sprinkled se´wili into the medicine bowl;
-then the little boy sprinkled pollen into the bowl, invoking the cloud
-people to gather, and the vicar, with the same petition, sprinkled the
-pollen. The woman then emptied a second gourd of water, first waving it
-to the north, into the medicine bowl, with a call for the cloud people
-to gather; the ho´naaite again deposited a portion of the se´wili into
-the bowl and his vicar and the boy sprinkled in meal, with an appeal
-to the cloud people; again the woman lifted a gourdful of water and
-waved it toward the west and emptied it into the bowl, invoking the
-cloud people to gather; and the others sprinkled corn pollen, the
-vicar and boy calling upon the cloud people to gather; the woman then
-waved a gourd of water to the south and emptied it into the bowl, and
-again the others sprinkled pollen, the vicar and boy repeating their
-petition; another gourdful was lifted and waved to the east and emptied
-into the bowl and the sprinkling of the pollen was repeated. The woman
-returned the vase to the farther end of the room (she officiated in
-the making of the medicine water, as the vicar, being a paralytic, was
-unable to perform this duty), and resumed her seat back of the altar;
-reaching forward, she removed two small medicine bags, and taking a
-pinch of pollen from one and a pinch of meal from the other, sprinkled
-the medicine water; after repeating the sprinkling, she tied the bags
-and returned them to their place by the altar. The ho´naaite, dipping
-his plumes into the medicine bowl, sprinkled the altar three times by
-striking the top of the plumes held in the left hand with the rattle
-held in the right. The sprinkling was repeated three times by the
-others while the ho´naaite sang a low chant. All now rose, and the
-ho´naaite continuing the song, moved his body violently, the motion
-being from the knees; as he sang he extended his eagle plumes over
-the altar and dipped them into the medicine water with a call for the
-cloud people to gather; he then dipped the bird feathers attached to
-his wand into the medicine water with a similar exhortation; the boy
-dipped the feathers attached to his wand into the water, striking them
-with the rattle, calling upon the cloud people to gather and water the
-earth; the ho´naaite dipped his eagle plumes twice consecutively into
-the medicine water, invoking the cloud people to water the earth; and
-the vicar dipped his feathers into the medicine water, making the most
-revolting sounds in his efforts to invoke the cloud people; the boy
-sprinkled with the invocation to the cloud people. The sprinkling was
-repeated alternately six times by each of the members, the ho´naaite
-pointing to the cardinal points as he continued his exhortation to the
-cloud people. After resuming their seats they sang until midnight,
-when the ho´naaite placed the ends of his feathers into his mouth and
-drew a breath and the woman laid her wand to the east side of the meal
-painting. The ceremonial closed with administering the medicine water,
-the ho´naaite dipping it with a shell. Owing to the depleted condition
-of the society, the duty of depositing the hä´chamoni and plume
-offerings fell to the ho´naaite himself.
-
-
-                           OTHER SOCIETIES.
-
-In addition to the thirteen cult societies of the Zuñi they have the
-society of the Kok´-ko, the mythologic society.
-
-It is obligatory that all youths become members of this society to
-insure their admittance into the dance house in the lake of departed
-spirits; first by involuntary and later by voluntary initiation.
-Females sometimes, though seldom, join this order. While the Sia
-mythology abounds in these same anthropomorphic beings, their origin is
-accounted for in an entirely different manner from those of the Zuñi.
-The Ka´ᵗsuna of the Sia were created by Ût´sĕt in a single night in
-the lower world.[22] These beings accompanied the Sia to this world,
-and upon their advent here Ût´sĕt directed them to go to the west and
-there make their home for all time to come.
-
-They are solicited to use their influence with the cloud people, and
-the dances of the Ka´ᵗsuna are usually held for rain or snow. It
-is the prerogative of the ti´ämoni to control the appearance of the
-Ka´ᵗsuna. When a dance is to occur, the ho´naaite of the Society of
-Quer´ränna selects such men and women as he wishes to have dance and
-holds a number of rehearsals, both of the songs and dances. Those who
-are the most graceful, and who have the greatest powers of endurance
-and the most retentive memories for the songs, are chosen to personate
-the Ka´ᵗsuna regardless of any other consideration. Both sexes,
-however, must have been first initiated into the mysteries of the
-Ka´ᵗsuna.
-
-Previous to initiation the personators are believed by the Sia to be
-the actual Ka´ᵗsuna. The instruction continues from four to eight
-days, and during this period continency must be observed, and an emetic
-drank by the married men and women each morning for purification from
-conjugal relations.
-
-Whenever the Ka´ᵗsuna appear they are accompanied by their attendants,
-the Ko´shairi and Quer´ränna, who wait upon them, attending to any
-disarranged apparel and making the spectators merry with their witty
-sayings and buffoonery.
-
-  [Illustration: Bureau of Ethnology.    Eleventh Annual Report PLate XXX
-
-  HO´-NA-AI-TE OF QUER´-RÄN-NA SOCIETY.]
-
-The Sia have a great variety of masks, which must be very old, judging
-from their appearance, and the priest of the Quer´ränna, who has them
-in charge, claims for them great antiquity. Pls. XXXI and
-XXXII illustrate some masks of the Ka´ᵗsuna.
-
-When a boy or girl reaches the time when, as their fathers say, they
-have a good head, some ten or twelve years of age, the father first
-suggests to the ho´naaite of the Quer´ränna (if the father is not
-living then the mother speaks) that he would like his son or daughter
-to become acquainted with the Ka´ᵗsuna; he then makes known his wish
-to the ti´ämoni, and after these two have said, “It is well,” he
-says to his child, “My child, I think it is time for you to know the
-Ka´ᵗsuna,” and the child replies, “It is well, father.” The parent
-then informs the ho´naaite that his child wishes to know the Ka´ᵗsuna,
-and the ho´naaite replies, “It is well.” The next time the Ka´ᵗsuna
-come he may know them.
-
-The ho´naaite prepares a meal painting for the occasion, covering it
-for the time being with a blanket. Upon the arrival of the Ka´ᵗsuna
-the father and child, and, if the child be a member of a cult society,
-the theurgist of the society, proceed to the ceremonial house of the
-Quer´ränna. If the child possesses a fetich of the ya´ya he carries it
-pressed to his breast. Upon entering the ceremonial chamber the child
-and attendants take their seats at the north end of the room near the
-west side, the ho´naaite of the Quer´ränna sitting just west of the
-meal painting, the boy to his right, and the parent next to the boy.
-The ti´ämoni and ho´naaite of warriors are present and sit on the west
-side of the room and about midway. The Sa´iahlia (two of the Ka´ᵗsuna)
-stamp about in the middle of the room for a time, then the ho´naaite
-leads the child before the meal painting, which is, however, still
-covered with the blanket, and says to the Ka´ᵗsuna, “A youth [or
-maiden, whichever it may be] has come to know you.” The Ka´ᵗsuna each
-carry a bunch of Spanish bayonet in either hand, and the child receives
-two strokes across the back from each of the Ka´ᵗsuna, unless he be an
-official member of a cult society; in this case he is exempt from the
-chastisement. A boy is nude excepting the breechcloth; a girl wears her
-ordinary clothing. The ho´naaite, addressing the Ka´ᵗsuna, says: “Now
-it is well for you to raise your masks that the child may see.” One of
-the Sa´iahlia places his mask over the child’s head and the other lays
-his by the meal painting, the ho´naaite having removed the blanket.
-The personators of the Kaᵗsuna then say to the child: “Now you know
-the Ka´ᵗsuna you will henceforth have only good thoughts and a good
-heart; sometime, perhaps, you will be one of us. You must not speak of
-these things to anyone not initiated.” The mask is then taken from the
-child’s head and laid by the side of the other, and the boy answers:
-“I will not speak of these things to anyone.” The Ka´ᵗsuna then rubs
-the meal of the painting upon the child, and those present afterwards
-gather around the painting and rub the meal upon their bodies for
-mental and physical purification. The child deposits the hä´chamoni
-presented to him by the ho´naaite at the shrine of the Quer´ränna at
-the base of the village and to the west. The hä´chamoni is composed of
-eagle and turkey plumes. The child says when depositing it, “I now know
-you, Ka´ᵗsuna, and I pay you this hä´chamoni.” The ho´naaite deposits
-a hä´chamoni for each member of the society at the shrine, which is in
-a fissure in a rock, and after the deposition of the hä´chamoni the
-opening is covered with a rock and no evidence of a shrine remains.
-
-
-                        SOCIETY OF THE COUGAR.
-
-This society is nearly extinct, its membership consisting of the
-ho´naaite (the oracle) and his vicar, the former being also ho´naaite
-of the society of warriors; though aged, he retains his faculties
-perfectly and performs his official and religious duties with the
-warmest interest.
-
-Previous to a hunt for game a two days’ ceremonial is held by this
-society, and on the third morning hä´chamoni and plume offerings are
-deposited by the vice ho´naaite. The cougar is appealed to, as he is
-the great father and master of all game; he draws game to him by simply
-sitting still, folding his arms, and mentally demanding the presence of
-the game; likewise when he wishes to send game to any particular people
-he controls it with his mind and not by spoken words. Though the cougar
-sends the game it is the sun who gives power to the Sia to capture it.
-
-It is the prerogative of the ho[naaite of this society to decide upon
-the time for the hunt. Hä´chamoni are deposited to the cougar of the
-north, the west, the south, the east to convey the messages of the Sia.
-If a rabbit hunt is to occur a rabbit stick and an arrow point are
-deposited as offerings to the sun. The offerings to the cougar of the
-zenith are deposited to the north and those to the sun to the east. If
-the hunt is to be for larger game an arrow point only is deposited to
-the sun. The hunt may occur very soon after these offerings are made or
-not for some time, it being optional with the ho´naaite. He does not
-directly notify the people, but speaks to the war chief, who heralds
-his message. When announcement has been made of the prospective hunt a
-fire is made at night on the east side of the village and the selected
-huntsmen form in a circle around it; here the night is spent making
-plans for the hunt, in epic songs, and story telling, and, like other
-Indians, the Sia recount the valorous deeds of the mythical beings
-and their people in low, modulated tones. The hunt occurs four days
-from this time, and continency is observed until after the hunt. On
-the fifth morning, if the hunt be for rabbits, the men and women of
-the village prepare to join in the chase by first having their heads
-bathed in yucca suds and then donning their best apparel; only men
-hunt for the larger game. Rabbits are hunted on horseback with rabbit
-sticks; deer, on foot and with the rifle in preference to the arrow.
-
-  [Illustration: Bureau of Ethnology.    Eleventh Annual Report PLate XXXI
-
-  GAST LITH. CO. N.Y.
-
-  SIA MASKS.]
-
-A party of hunters which had been indicated by the war chief to hunt
-for deer and antelope left the village in the afternoon, the party
-being led by the vice war chief. The ti´ämoni was a member of the
-party. The writer mentions this as it is unusual for a ti´ämoni to
-participate in the hunt, and it is claimed by the Sia that if their
-ti´ämoni were not a mere boy he would observe the custom of his
-predecessors and decline to join in the hunt. The scarcity of game in
-this part of the country necessitated a three days’ journey before any
-was obtained.
-
-Previous to the departure of the party the ho´naaite of the society
-of the cougar visited the house of each man who was to participate in
-the hunt and embraced him, repeating a short prayer for success. The
-prayer was addressed first to the cougar, father of game, that he might
-send his children about the country, and afterwards to the sun to give
-power to the hunters to secure the game. The wives and relatives of the
-hunting party had been busy preparing food for them; each man’s wife
-looked carefully after his personal needs. The wife handed the hunter’s
-gun to him after he had mounted his horse, the unmarried man of the
-party having his gun handed him by his father.
-
-The huntsmen were absent thirteen days, and upon their return a member
-of the party was sent in advance as courier to notify the war chief.
-The news brought general delight to the villagers, particularly to
-the wives of the hunters, who at once commenced preparing for their
-arrival. They reached the river about sundown, and upon crossing were
-received by the vice ho´naaite of the society of warriors and the war
-chief, who offered prayers and sprinkled meal in thanksgiving for the
-success and safe return of the hunters who grouped on the bank of the
-river. The younger children of the returning party were also on the
-river bank to meet their fathers, who at once took their little ones on
-the horses with them and expressed much delight at again seeing them.
-The huntsmen then in single file ascended the hill to the village, led
-by the vicar of the society of warriors and the war chief, the latter
-two being on foot, the war chief following the vicar. A man whose house
-was at the entrance of the plaza dropped out of the file to go to his
-home, and by the time he had reached the door his wife was outside to
-receive his gun and other luggage which he bore; this was the only
-greeting between the husband and wife. After the horsemen had crossed
-the plaza a second man entered his home, he being the vicar of the
-society of the cougar and son of the vicar of the society of warriors.
-The war chief then led the party until but one horseman remained, who
-upon reaching his home was assisted by the war chief in relieving
-himself and animal of their burden. Several of the women of the village
-embraced the ti´ämoni after he had dismounted, who, however, seemed
-perfectly absorbed in his infant daughter, his wife’s greeting, like
-those of the other wives, being simply to take first his gun and then
-his other traps from his horse.
-
-The ho´naaite of the cougar society visited the houses of all the
-returned hunters, first entering the house of his vicar. The young
-man stood in the center of the room and the ho´naaite embraced him
-and repeated a prayer of thanksgiving for his success in the hunt
-and his safe return. The old man was then assisted to a seat upon a
-wadded blanket and the father of the hunter spread a sheepskin upon the
-floor, wool side down, and emptied the contents of the sack which was
-taken from the hunter’s horse upon it, which was nothing more than the
-desiccated meat and bones of an antelope. The aged man then took from
-his pouch a fetich of the cougar, about 3 inches long, and touching
-it to the meat of the antelope many times prayed most earnestly for
-several minutes. His prayers were addressed to the cougar, thanking him
-for his goodness in sending his children over the land that the Sia
-might secure them as payment to the cloud people for watering the earth.
-
-In the next house visited the meat of the antelope was spread upon
-a bear’s skin, the hair down. The skin of the antelope was folded
-lengthwise and laid by the side of the meat, and the skull and antlers
-placed at one end. The wife of the hunter laid over the skull many
-strings of coral, ko´haqua, and turkis beads, and afterwards spread a
-white embroidered Tusayan blanket over the carcass. A small bowl of
-sacred meal was deposited in front of the head. The aged ho´naaite
-repeated a prayer similar to the one he offered in the first house,
-not omitting placing the fetich to the antelope; he then clasped his
-hands four times over the skull of the antelope and drew a breath,
-after which the hunter lighted a cigarette for the ho´naaite who blew
-the first whiff over the antelope and extended the cigarette toward it.
-The ho´naaite repeated the prayer in the houses of the four successful
-hunters. The other two men were not overlooked, as he embraced them and
-repeated a prayer of thanksgiving for their safe return.[23] The war
-chief visited all of the houses, but did nothing more than sprinkle the
-antelope with corn pollen, drawing in a sacred breath from the game,
-puffing the first whiff of his cigarette over it and extending the
-cigarette toward it.
-
-When the game is shot, the hunter dips his fetich into the blood,
-telling it to drink. The blood is often scraped from fetiches and
-drunk in a little water to insure greater success in the hunt. There
-are specimens of such fetiches in Mr. Stevenson’s collection in the
-National Museum. Some students, through their imperfect knowledge,
-have been led into the error of supposing from their new appearance
-that these fetiches were of recent manufacture. The game is kept in
-the houses of the hunters until the following morning, when it is
-taken to the ceremonial house of the ti´ämoni, the war chief deciding
-what day it shall be distributed among the ho´naaites of the several
-cult societies. It may be one, two, or three days after the return
-of the hunters. At the appointed time the ho´naaites assemble in the
-ceremonial house of the ti´ämoni, who divides the game, each ho´naaite
-carrying his portion to his ceremonial chamber. About noon of the same
-day the members of the cult societies assemble in their respective
-ceremonial chambers and prepare hä´chamoni; at the same time, if the
-society has any female members, they place the game in a pot and cook
-it in the fireplace in the ceremonial chamber, but if there be no
-female members certain male members are designated for this purpose.
-Toward evening the slat altars are erected, and the night is spent in
-songs and supplications to the cloud people to gather and water the
-earth. Hä´chamoni and the game are deposited before sunrise at four
-shrines—to the cougar of the north, the west, the south, and the east,
-that they will intercede for the cloud people to gather and water the
-earth. Hä´chamoni are also deposited to the sun father that he will
-invoke the cloud people to water the earth, and also that he will
-embrace the earth that the crops may grow. Others are deposited in the
-fields as payment to the cloud people for the services requested of
-them.
-
-  [Illustration: Bureau of Ethnology.    Eleventh Annual Report PLate XXXII
-
-  GAST LITH. CO. N.Y.
-
-  SIA MASKS.]
-
-
-                         SOCIETY OF WARRIORS.
-
-The Society of Warriors and the Knife Society have a ceremonial chamber
-in common; and in a certain sense these societies are closely allied,
-the former having had originally as its presiding officers Ma´asewe
-and U´yuuyewĕ, the twin children of the sun, the latter society having
-derived its name from the arrows which were given by the sun father
-to the invulnerable twins, and with which they destroyed the enemies
-of the earth. Each of these societies, therefore, has a share in the
-initiation of a victor.
-
-The killing of an enemy is not sufficient to admit a man into the
-Society of Warriors; he must return with such trophies as the scalp
-and buckskin apparel. The victor carries the scalp on an arrow until
-he draws near to the village, when he transfers it to a pole some 5
-feet in length, the pole being held with both hands. The victor’s
-approach is heralded, and if it be after the sun has eaten his midday
-meal he must not enter the village, but remain near it until morning,
-food being carried to him by the war chief. In the morning the Society
-of the Knife, followed by the Warriors and the male populace of the
-town, join the victor. An extended prayer is offered by the ho´naaite
-of the Knife Society, and then, addressing the spirit of the enemy, he
-says: “You are now no longer our enemy; your scalp is here; you will no
-more destroy my people.” The ho´naaite of the Warriors and his vicar
-respond, “So! So!” The air is resonant the remainder of the day with
-the war song, there being occasional intermissions for prayers; and at
-sundown the ho´naaite of the Warriors and his vicar, with the victor,
-bearing the pole and scalp between them, lead the way to the village,
-followed by the members of the society, and then the Knife Society,
-led by its ho´naaite and his vicar. After encircling the village from
-right to left, the party enters the ceremonial chamber, when the scalp
-is deposited before the meal painting, the ho´naaite of the Knife
-Society having prepared the painting and arranged the fetiches about
-it in the morning before going to meet the victor. The two large stone
-images of Ma´asewe and U´yuuyewĕ, which are brought out only upon the
-initiation of a victor into the Society of Warriors, are kept in a room
-exclusively their own; these particular fetiches of the war heroes are
-never looked upon by women, consequently they have remained undisturbed
-in their abiding place a number of years, the exception being when all
-the fetiches and paraphernalia of the cult of the Sia were displayed in
-1887 for Mr. Stevenson’s and the writer’s inspection. The members of
-the Knife Society sit on the west side of the room and the Warriors on
-the east side, the ho´naaites of the societies sitting at the north end
-of either line, each ho´naaite having his vicar by his side, and the
-victor by the side of the vicar of the Warriors; he does not join in
-the song, but sits perfectly still. At sunrise the scalp is washed in
-yucca suds and cold water by each member of the Knife Society, and the
-victor’s hands are then bathed for the first time since the scalping,
-and he proceeds to paint his body. The face and lower portion of the
-legs are colored red and the remainder black, and galena is then spread
-over the greater portion of the face. The Knife Society wears white
-cotton embroidered Tusayan kilts and moccasins, and the Warriors wear
-kilts of unornamented buckskin, excepting the fringes at the bottom and
-the pouch made from the buckskin apparel captured from the enemy. The
-victor wears the buckskin kilt, moccasins, and pouch, and he carries a
-bow and arrows in his left hand, and the pole with the scalp attached
-to it in the right. Each member of the society also carries a bow and
-arrows in the left hand and a single arrow in the right. The members of
-the Knife Society have gourd rattles in their right hands and bows and
-arrows in the left. The hair of all is left flowing.
-
-An arrow point is placed in the mouth of the victor by the ho´naaite of
-the Knife Society, and they all then proceed to the plaza, the members
-of each society forming in a line and the victor dancing to and fro
-between the lines, raising the scalp as high as the pole will reach,
-but he does not sing or speak a word. The numbers in the lines are
-increased by the men of the village carrying war clubs and firearms,
-keeping up a continual volley with their pistols and guns until
-the close of the dance at sundown. The women are not debarred from
-exhibiting their enthusiasm, and they join in the dance.
-
-Upon their return to the ceremonial chamber the scalp is again
-deposited before the meal painting and the ho´naaite of the Knife
-Society proceeds with the final epic ritual which completes the
-initiation of the victor into the Society of Warriors, closing with
-these words: “You are now a member of the Society of Warriors,” and he
-then removes the arrow point from the victor’s mouth. The members, in
-conjunction with the victor, respond “Yes! Yes!”
-
-  [Illustration: BUREAU OF ETHNOLOGY   ELEVENTH ANNUAL REPORT PL. XXXIII
-
-  PRAYER TO THE RISING SUN.]
-
-The cotton shirt and trousers are then donned and the scalp is carried
-to the scalp-house (a cavity in the earth covered with a mound of
-stone) and deposited with food for the spirit of the departed enemy.
-Again returning to the ceremonial chamber, fast is broken for the
-first time during the day, when a feast, which is served by the
-female relatives of the victor, is enjoyed. After the meal they go to
-the river and remove all evidences of the paint upon their bodies.
-Continency is observed four days.
-
-The few songs of the cult which the writer was able to collect are
-direct invocations for rain, or for the presence of zoomorphic beings
-in ceremonials for healing the sick, a few words sufficing for many
-unexpressed ideas. The epic ritual of the Sia is so elaborate that
-much time and careful instruction are required to impress it upon the
-mind, and the younger men either have not the mind necessary for the
-retention of the ritual or will not tax their memories; therefore the
-web of Sia myth and religion is woven into the minds of but few.
-
-The aged theurgists were eager to intrust to the writer the keeping of
-their songs, which are an elaborate record of the lives of their mythic
-heroes and of the Sia themselves.
-
-The Sia sometimes adopt the poet’s license in their songs and alter a
-word; for example, the name for “badger” is tuo´pi, but is changed in
-the sko´yo song for rain to tupi´na, because, they say, the latter word
-renders the stanza more rhythmical. And, again, different words are
-synonymously used.
-
-The hĭs´tiän and quer´ränna have each a similar song of petition for
-rain, this song having been given to the hĭs´tiän by the sun. It will
-be remembered that the name of this society indicates the knives or
-arrows of lightning given to the heroes by their sun father.
-
-
-                                SONGS.
-
-          A RAIN SONG OF THE SHU´-WI CHAI´ÄN (SNAKE SOCIETY).
-
-  1. Hĕn´-na-ti             2. Hĕn´-na-ti shi´-wan-na
-     He´-äsh                   He´-äsh shi-wan-na
-     Pûr´-tu-wĭsh-ta           Pûr´-tu-wĭsh-ta shi-wan-na
-     Kŏw-mots                  Kŏw-mots shi´-wan-na
-     Kash´-ti-arts             Kash´-ti-arts shi´-wan-na
-     Ka´-chard                 Ka´-chard shi´-wan-na
-
-(1) _Translation_:—Hĕnnati, white floating masks, behind which the
-cloud people pass about over ti´ni´a for recreation; He´äsh, masks like
-the plains, behind which the cloud people pass over ti´ni´a to water
-the earth; Pûrtuwĭshta, lightning people; Kŏwmots, thunder people;
-Kashtiarts, rainbow people; Ka´chard, rain, the word being used in this
-instance, however, as an emphatic invocation to the rulers of the cloud
-people.
-
-(2) Shi´wanna, people.
-
-_Free translation_:—An appeal to the priests of ti´nia. Let the white
-floating clouds—the clouds like the plains—the lightning, thunder,
-rainbow, and cloud peoples, water the earth. Let the people of the
-white floating clouds—the people of the clouds like the plains—the
-lightning, thunder, rainbow and cloud peoples—come and work for us, and
-water the earth.
-
-  3. Sha´-ka-ka             4. Sha´-ka-ka shi´-wan-na
-     Shwi´-ti-ra-wa-na         Shwi´-ti-ra-wa-na shi´-wan-na
-     Mai´-chi-na               Mai´-chi-na shi´-wan-na
-     Shwi´-si-ni-ha-na-we      Shwi´-si-ni-ha-na-we shi´-wan-na
-     Marsh´-ti-tä-mo           Marsh’ ti-tä-mo shi’-wan-na
-     Mor´-ri-tä-mo             Mor´-ri-tä-mo shi´-wan-na
-
-_Translation_:—Sha´kaka, spruce of the north; Shwi´tirawana, pine of
-the west. Mai´china, oak of the south. Shwi´sinihanawe, aspen of the
-east. Marsh´titämo, cedar of the zenith; Mor´ritämo, oak of the nadir.
-
-(2) Shi´wanna, people.
-
-_Free translation_:—Cloud priest who ascends to ti´nia through the
-heart of the spruce of the north; cloud priest who ascends to ti´nia
-through the heart of the pine of the west; cloud priest who ascends
-to ti´nia through the heart of the oak of the south; cloud priest who
-ascends to ti´nia through the heart of the aspen of the east; cloud
-priest who ascends to ti´nia through the heart of the cedar of the
-zenith; cloud priest who ascends to ti´nia, through the heart of the
-oak of the nadir; send your people to work for us, that the waters of
-the six great springs may impregnate our mother, the earth, that she
-may give to us the fruits of her being.
-
-Though the trees of the cardinal points are addressed, the supplication
-is understood to be made to priestly rulers of the cloud peoples of the
-cardinal points.
-
-  5. Hĕn´-na-ti             ka´-shi-wan-na
-     He´-äsh                ka´shi-wan-na
-     Pûr´-tu-wĭsh-ta        ka´shi-wan-na
-     Kŏw-mots               ka´shi-wan-na
-     Kash-ti-arts           ka´shi-wan-na
-     Ka´chard               ka´shi-wan-na
-                            ka´shi-wan-na (all people).
-
-_Free translation_:—All the white floating clouds—all the clouds like
-the plains—all the lightning, thunder, rainbow and cloud peoples, come
-and work for us.
-
-  6. Sha´-ka-ka             ka´-shi-wan-na
-     hwi´-ti-ra-wa-na       ka´-shi-wan-na
-     Mai´-chi-na            ka´-shi-wan-na
-     Shwi´-si-ni-ha-na-we   ka´-shi-wan-na
-     Marsh´-ti-tä-mo        ka´-shi-wan-na
-     Mor´-ri-tä-mo          ka´-shi-wan-na
-
-_Free translation_:—
-
-  Priest of the spruce of the north, send all your people to work for
-      us;
-  Priest of the pine of the west, send all your people to work for us;
-  Priest of the oak of the south, send all your people to work for us;
-  Priest of the aspen of the east, send all your people to work for us;
-  Priest of the cedar of the zenith, send all your people to work for
-      us;
-  Priest of the oak of the nadir, send all your people to work for us.
-
-  7. Hĕn´-na-ti             ho´-chän-ni
-     He´-äsh                ho´-chän-ni
-     Pûr-tu-wĭsh-ta         ho´-chän-ni
-     Kŏw´-mots              ho´-chän-ni
-     Kash´-ti-arts          ho´-chän-ni
-     Ka´-chard              ho´-chän-ni
-
-_Translation_:—Ho´chänni, arch ruler of the cloud priests of the world.
-
-_Free translation_:—
-
-  Ho´chänni of the white floating clouds of the world;
-  Ho´chänni of the clouds like the plains of the world (referring to the
-      cloud people behind their masks);
-  Ho´chänni of the lightning peoples of the world;
-  Ho´chänni of the thunder peoples of the world;
-  Ho´chänni of the rainbow peoples of the world;
-  Ho´chänni of the cloud peoples of the world—send all your peoples to
-      work for us.
-
-  8. Sha-´ka-ka             ho´-chän-ni
-     Shwi´ti-ra-wa-na       ho´-chän-ni
-     Mai´-chi-na            ho´-chän-ni
-     Shwi´si-ni-ha-na-we    ho´-chän-ni
-     Marsh´-ti-tä-mo        ho´-chän-ni
-     Mor´-ri-tä-mo          ho´-chän-ni
-
-_Free translation_:—
-
-  Ho´chänni of the spruce of the north;
-  Ho´chänni of the pine of the west;
-  Ho´chänni of the oak of the south;
-  Ho´chänni of the aspen of the east;
-  Ho´chänni of the cedar of the zenith;
-  Ho´chänni of the oak of the nadir; send all your peoples to work
-      for us, that the waters of the six great springs of the world may
-      impregnate our mother the earth, that she may give to us the
-      fruits of her being.
-
-
-  A SONG OF THE SHU´WI CHAI´ÄN (SNAKE SOCIETY) FOR HEALING THE SICK.
-
-  1. Ska´-to-we chai´-än    Quĭs´-sĕr-a chai´-än
-     Ka´-span-na chai´-än   Hu´-wa-ka-chai´-än
-     Ko´-quai-ra chai’-än   Ya´-ai chai´-än
-
-_Translation_:—Snake Society of the north, Snake Society of the west,
-Snake Society of the south, Snake Society of the east, Snake Society of
-the zenith, Snake Society of the nadir, come here and work with us.
-
-  2. Ho´-na-ai-te           Ska´-to-we chai´-än
-     Ho´-na-ai-te           Ka´-span-na chai´-än
-     Ho´-na-ai-te           Ko´-quai-ra chai´-än
-     Ho´-na-ai-te           Quĭs´-sĕr-a chai´-än
-     Ho´-na-ai-te           Hu´-wa-ka chai´-än
-     Ho´-na-ai-te           Ya´-ai chai´-än
-
-An appeal to the ho´-naaites of the snake societies of the cardinal
-points to be present and work for the curing of the sick.
-
-  3. Mo´-kaite chai´-än     Ka´-kan chai´-än
-     Ko´-hai chai´-än       Tiä´-mi chai´-än
-     Tu-o´-pi chai´-än      Mai´tu-bo chai´-än.
-
-An appeal to the animals of the cardinal points to be present at the
-ceremonial of healing.
-
-  4. Ho´-na-ai-te           Mo´-kaite chai´-än
-     Ho´-na-ai-te           Ko´-hai chai´-än
-     Ho´-na-ai-te           Tu-o´-pi chai´-än
-     Ho´-na-ai-te           Ka´-kan chai´-än
-     Ho´-na-ai-te           Ti-ä´-mi chai´-än
-     Ho´-na-ai-te           Mai´-tu-bo chai´-än
-
-An appeal to the ho´naaites of the animal societies of the cardinal
-points to be present at the ceremonial.
-
-
-          A RAIN SONG OF THE SKO´YO CHAI´ÄN (GIANT SOCIETY).
-
-  1. Cher-ĕs ti mu   ko wai´ yä tu   ai´ ya mi wa wa   Ĭsh to wa
-     Middle of the      door of      my medicine is    Arrow of
-      world below      shi´pa-po     precious, it is   lightning
-                                       as my heart
-
-      tiᵗkä ᵗsi mai ah    kosh´ te än
-          come to us          echo
-
-  2. Kai´ nu a we eh   sha ka ka   ka´ shi wan na ti   ka´ ru ᵗsin i ah
-        Who is it      “spruce of   all your people      your thoughts
-                         north”
-
-  3. Kai´ nu ah we he   hĕn´ na ti    ka´ ru ᵗsin i ah
-        Who is it     “white floating   your thoughts
-                          clouds”
-
-      ti´ kä ᵗsi mai ah   ka´ shi wan na ti   ka´ ru ᵗsin i ah
-         come to us         all your people      your thoughts
-
-      ti´ kä ᵗsi mai ah
-         come to us
-
-  4. Kai´ nu ah we eh   he´äsh shi ᵗsi   ka´ru ᵗsin i ah
-        Who is it      “clouds like the    your thoughts
-                            plains”
-
-      ti´ kä ᵗsi mai ah
-         come to us
-
-  5. Kai´ nu ah we he   ĭsh to wa   ka´ru ᵗsin i ah
-        Who is it       “arrow of    your thoughts
-                        lightning”
-
-      ti´ kä ᵗsi mai ah
-         come to me
-
-  6. Kai´ nu ah we eh   ha´ a ᵗsi ᵗsi´ at ᵗsi n̄i   ka´ shi wan na ti
-         Who is it             “earth horizon”          all your people
-
-      ka´   ru ᵗsin i ah   ti´ kä ᵗsi mai ah
-     your      thought          come to us
-
-_Free translation_:—We, the ancient ones, ascended from the middle of
-the world below, through the door of the entrance to the lower world,
-we hold our songs to the cloud, lightning, and thunder peoples as we
-hold our own hearts; our medicine is precious. (Addressing the people
-of ti´nia:) We entreat you to send your thoughts to us that we may sing
-your songs straight, so that they will pass over the straight road to
-the cloud priests that they may cover the earth with water, so that she
-may bear all that is good for us.
-
-Lightning people, send your arrows to the middle of the earth, hear the
-echo (meaning that the thunder people are flapping their wings among
-the cloud and lightning peoples). Who is it (the singers pointing to
-the north)? The people of the spruce of the north. All your people
-and your thoughts come to us. Who is it? People of the white floating
-clouds. Your thoughts come to us, all your people and your thoughts
-come to us. Who is it (pointing above)? People of the clouds like the
-plains. Your thought comes to us. Who is it? The lightning people. Your
-thoughts come to us. Who is it? Cloud people at the horizon. All your
-people and your thoughts come to us.
-
-
-  A SONG OF THE SKO´YO CHAI´ÄN (GIANT SOCIETY) FOR HEALING THE SICK.
-
-          Ah´...ha...ha...wa´-mi
-              Sand painting
-
-  1. Kai´-nu-a...we...eh   mo´kai-ra   ho´-na-wa-ai-te
-         Who is it          cougar        theurgist
-
-      nu-ro-wa-ah   ka´-ᵗsi-ma-ah
-      all is yours  take away all disease
-
-  2. Kai´-nu-a...we...eh   ko´-hai-ya   ho´-na-wa-ai-te
-         Who is it           bear         theurgist
-
-      nu-ro-wa-ah   ka´-ᵗsi-ma-ah
-      all is yours  take away all disease
-
-  3. Kai-nu-a...we...eh   tu´-pi-na   ho´-na-wa-ai-te
-         Who is it          badger        theurgist
-
-      nu-ro-wa-ah   ka´-ᵗsi-ma-ah
-      all is yours  take away all disease
-
-  4. Kai-nu-a...we...eh   ka´-kan-na   ho´-na-wa-ai-te
-         Who is it           wolf         theurgist
-
-      nu-ro-wa-ah   ka´-ᵗsi-ma-ah
-      all is yours  take away all disease
-
-  5. Kai-nu-a...we...eh   tä´-mi-na   ho´-na-wa-ai-te
-         Who is it          eagle        theurgist
-
-      nu-ro-wa-ah   ka´-ᵗsi-ma-ah
-      all is yours  take away all disease
-
-  6. Kai-nu-a...we...eh   ma´i-tu-bo   ho´-na-wa-ai-te
-         Who is it          shrew         theurgist
-
-  nu-ro-wa-ah   ka´-ᵗsi-ma-ah
-  all is yours  take away all disease
-
-_Free translation_:—Lion of the north, see the sand painting which you
-have given us (a voice is heard). Who is it? “The lion.” I am but your
-theurgist; you possess all power; lend me your mind and your heart that
-I may penetrate the flesh and discover the disease. Through me, your
-theurgist, take away all disease.
-
-This appeal is repeated to each of the animals named.
-
-
-          A RAIN SONG OF THE HĬSTIÄN CHAI´ÄN (KNIFE SOCIETY).
-
-  1. Ha´-ta-we    sĕr´-ra-ᵗse    yu´-wa  ti´tä-mi  ka´-wash-ti-ma
-     Corn pollen  pass over the  there    north    spring of the
-                  road                                 north
-
-      ko´-tû
-     mountain
-
-  2. Ha´-ta-we    sĕr´-ra-ᵗse    yu´-wa  po’-na  ᵗsi´-pĭn
-     Corn pollen  pass over the  there    west   spring of
-                  road                            the west
-
-      ko´-tû
-     mountain
-
-  3. Ha´-ta-we    sĕr´-ra-ᵗse    yu´-wa  ko´wa  tŏw´-o-tu-ma
-     Corn pollen  pass over the  there   south   spring of
-                  road                           the south
-
-  4. Ha´-ta-we    sĕr´-ra-ᵗse    yu´-wa  ha´-na-mi  ku´-chän
-     Corn pollen  pass over the  there     east     spring of
-                  road                              the east
-
-      ko´-tû
-     mountain
-
-  5. Ha´-ta-we    sĕr´-ra-ᵗse    yu´-wa  ti´-na-mi  ko´-wa-tu-ma
-     Corn pollen  pass over the  there     zenith    spring of
-                  road                               the zenith
-
-      ko´-tû
-     mountain
-
-  6. Ha´-ta-we    sĕr´-ra-ᵗse    yu´-wa  nûr´-ka-mi  sti´-a-chän-na
-     Corn pollen  pass over the  there     nadir       spring of
-                  road                                 the nadir
-
-      ko´-tû
-     mountain
-
-_Free translation_:—Corn pollen pass over the north road[24] to the
-spring of the north mountain, that the cloud people may ascend from the
-spring in the heart of the mountain to ti´nia and water the earth. The
-same is repeated for the five remaining cardinal points.
-
-
-          A RAIN SONG OF THE HĬSTIÄN CHAI´ÄN (KNIFE SOCIETY).
-
-      Ho´...hai...hai...ho´
-
-  1. Yu´-wa...ti´tä-mi   ka´-wish-ti-ma   sha´...ka-ka
-     There     north         spring    spruce of the north
-
-      ka´-shi...wan...na   ha´-ti
-    all cloud   people     where
-
-  2. Yu´-wa-po-na-mi   shwi´-ti-ra-wa-na   ka´-shi...wan...na   ha´-ti
-    There in the west  pine of the west      all      people    where
-
-
-  3. Yu´-wa...ko´-wa-mi  ᵗ´se-ya mai´-chi-na   ka´-shi...wan...na
-     There      south     great  oak of the      all     people
-                                   south
-
-      ha´-ti
-      where
-
-  4. Yu´-wa...ha´...na-mi   shwi´si-ni-ha-na-we  ka´shi...wan...na
-     There          east     aspen of the east    all      people
-
-      ha-´ti
-      where
-
-  5. Yu´-wa...ti´-na-mi   marsh´-ti-tä-mo    ka´-shi...wan...na
-     There    the zenith  cedar of the zenith   all     people
-
-      ha´-ti
-      where
-
-  6. Yu´-wa...nûr´-ka-mi   mor´-ri-tä-mo   ka´-shi...wan...na
-     There      earth     oak of the earth   all      people
-
-      ha´-ti
-      where
-
-  7. Ho´...hai...hai...ho´
-
-The Quer´ränna has the same song.
-
-_Free Translation_:—
-
-1. Where are all the cloud people of the spring or heart of the spruce
-of the north? There in the north [the singers pointing to the north].
-
-2. Where are all the cloud people of the pine of the west? There in the
-west [the singers pointing to the west].
-
-3. Where are all the cloud people of the great oak of the south? There
-in the south [the singers pointing to the south].
-
-4. Where are all the cloud people of the aspen of the east? There in
-the east [the singers pointing to the east].
-
-5. Where are all the cloud people of the cedar of the zenith? There in
-the zenith [the singers pointing upward].
-
-6. Where are all the cloud people of the nadir? There [the singers
-pointing to the earth].
-
-
-    PORTION OF A RAIN SONG OF THE HISTIÄN CHAI´ÄN (KNIFE SOCIETY).
-
-        Ha´ ah oh hai e är ha´ ah oh hai e är[25]
-
-  1. Yu-wa...ti´-i-ta   shi´-pa-po   ni´-ma   mo´-kaite   ha´-ro-ᵗse
-     There    north     entrance to  ascended   cougar        man
-                        lower world
-
-        Ha´ ah oh hai e är   ha´ ah oh hai e är
-
-  2. Yu-wa...ti´-i-ta   shi´-pa-po   ni´ma   ko´-hai-ra   ha´ro-ᵗse
-     There    north     entrance to  ascended   bear         man
-                        lower world
-
-        Ha´ ah oh hai e är   ha´ ah oh hai e är
-
-  3. Yu-wa...ti´-i-ta   shi´-pa-po   ni´-ma   tu’[-]pi-na   ha´-ro-ᵗse
-     There    north     entrance to  ascended   badger         man
-                        lower world
-
-        Ha´ ah oh hai e är    ha´ ah oh hai e är
-
-  4. Yu-wa...ti´-i-ta   shi´-pa-po   ni´-ma   ka´-kan-na   ha´-ro-ᵗse
-     There    north     entrance to  ascended   wolf          man
-                        lower world
-
-        Ha´ ah oh hai e är   ha´ ah oh hai e är
-
-  5. Yu-wa...ti´-i-ta   shi´-pa-po   ni´-ma   ti-ä´mi   ha´ro-se
-     There    north     entrance to  ascended  eagle      man
-                        lower world
-
-        Ha´ ah oh hai e är    ha´ ah oh hai e är
-
-  6. Yu-wa...ti´-i-ta   shi´-pa-po   ni´ma    mai-tu-bo   ha´-ro-ᵗse
-     There    north     entrance to  ascended   shrew       man
-                        lower world
-
-An appeal to the animals of the cardinal points to intercede with the
-cloud people to water the earth. This song is long and elaborate.
-It begins by stating that their people, the cougar people and the
-others mentioned, ascended to ha´arts, the earth, through the opening,
-shi´papo, in the north. It then recounts various incidents in the lives
-of these beings, with appeals at intervals for their intercession with
-the cloud people.
-
-
-                A RAIN SONG OF THE QUER´RÄNNA CHAUI´ÄN.
-
-  Hĕn´-na-ti      he´-äsh     O´-shats  Ta´-wac  Mo´-kaite  ko´hai
-  White floating  clouds like   sun       moon    cougar     bear
-    clouds.       the plains
-
-      Tu-o´-pi
-       badger
-
-  Ka´kan  Ti-ä´-mi  Mai-tu-bo  Ma´-a-se-we       Uyuuyewĕ
-   wolf    eagle      shrew   elder war hero  younger war hero
-
-      Sa´-mai-hai-a
-     name of warrior
-      of the north
-
-   Shi´-no-hai-a     Yu´-ma-hai-a   Ah´-wa-hai-a     Pe´-ah-hai-a
-  name of warrior  name of warrior name of warrior  name of warrior
-   of the west      of the south    of the east      of zenith
-
-      Sa´-ra-hai-a
-     name of warrior
-        of nadir
-
-    Wai-ti-chän-ni    ai-wan-na-tuon-ñi  Shi´-wan-na-wa-tu-un
-  medicine water bowl    cloud bowl      ceremonial water vase
-
-      hi-än-ye
-      I make a
-    road of meal
-
-    Hi´-ah-är-ra      hi´-a-mo-ñi      Hi-shi-ko-yaᵗsas-pa
-  the ancient road  the ancient road  white shell bead woman
-                                      who lives where the sun
-                                            descends
-
-      sho´-pok-ti-ä-ma
-         whirlwind
-
-  Sûs´-sĭs-tin-na-ko  ya´-ya   ko´-chi-na-ko   Mĕr´-ri-na-ko
-       creator        mother  yellow woman of  blue woman of
-                                 the north       the west
-
-      kûr´-kan-­ñi-na-ko
-     red woman of the south
-
-  Ka´-shi-na-ko    quĭs-sĕr-ri-na-ko          mu-nai-na-ko
-  white woman of  slightly yellow woman  dark woman of the nadir
-    the east         of the zenith.
-
-_Free translation_:—White floating clouds. Clouds like the plains come
-and water the earth. Sun embrace the earth that she may be fruitful.
-Moon, lion of the north, bear of the west, badger of the south, wolf
-of the east, eagle of the heavens, shrew of the earth, elder war hero,
-younger war hero, warriors of the six mountains of the world, intercede
-with the cloud people for us, that they may water the earth. Medicine
-bowl, cloud bowl, and water vase give us your hearts, that the earth
-may be watered. I make the ancient road of meal, that my song may pass
-straight over it—the ancient road. White shell bead woman who lives
-where the sun goes down, mother whirlwind, father Sûs´sĭstĭnnako,
-mother Ya´ya, creator of good thoughts, yellow woman of the north, blue
-woman of the west, red woman of the south, white woman of the east,
-slightly yellow woman of the zenith, and dark woman of the nadir, I ask
-your intercession with the cloud people.
-
-
-                        PRAYER FOR SICK INFANT.
-
-While the Sia have great faith in the power of their theurgists,
-individually they make efforts to save the lives of their dear ones
-even after the failure of the theurgist. Such is their belief in the
-supplications of the good of heart, that the vice-theurgist of the
-Snake Society, who is one of the writer’s staunchest friends, rode many
-miles to solicit her prayers for his ill infant. He placed in her hand
-a tiny package of shell mixture done up in a bit of corn husk, and,
-clasping the hand with both of his, he said: “Your heart being good,
-your prayers travel fast to the sun and Ko´pĭshtaia.” He, then, in the
-most impressive manner, repeated the following prayer:
-
-(1) Ku-chŏr-pĭsh-tai-a (2) Ku-chŏr-na-tä-ni (3) Ku´ti ot se ä ta (4)
-Pai´-ä-tä-mo ki-ᵗchän-ni (5) Ha´-mi ha´-notch (6) U-wa mash-ta-ñi (7)
-Ka´a-wĭnck (8) Ya´-ya (9) U-ä-mûts (10 Ka´-a-wĭinck (11) Sha´-mi wĭnck
-(12) U-we-chai-ni (13) Ñi na mats (14) ñi to ñi (15) ᵗsi tu ma ñi to
-ñi (16) Na´ wai pi cha.
-
-_Explanation of prayer by governor for his sick child._
-
-(1) Your thoughts and heart are united with Ko´pĭshtaia; you daily draw
-the sacred breath of life.
-
-(2) Your thoughts are great and pass first over the road to the sun
-father and Ko´pĭshtaia.
-
-(3) Our thoughts and hearts are as one, but yours are first.
-
-(4) A man of the world.     }
-                            } Referring to the child.
-(5) Of the tobacco family.  }
-
-(6) You will be to the child as a mother, and the child will be as your
-own for all time to come; your thoughts will always be for one another.
-
-(7) The hearts of ourselves and the child be united and as one heart
-henceforth; those of us who pray for the child will be known by the
-child and the child by us, even though the child has not been seen by
-us; we will know one another by our hearts and the child will greet you
-as——
-
-(8) Mother.
-
-(9) Take the child into your arms as your own.
-
-(10) That the hearts of ourselves and the child’s be united and as one
-heart; henceforth those of us who pray for this child will be known by
-the child and the child by us; though the child has not been seen by
-us, we will know one another by our hearts.
-
-(11) May he have a good heart.
-
-(12) May all good words come straight from his heart and pass over the
-straight road.
-
-(13) While he is growing from childhood to youth.
-
-(14) While he is growing from youth to manhood.
-
-(15) And may he be valued as he grows from manhood to old age.
-
-(16) May the child be beautiful and happy.
-
-When one is ill from the heat of the sun he sprinkles corn pollen or
-meal to the sun, saying, “Father, I am ill in my head, it reaches my
-heart; I pay you with this meal; I give it to you as food, and will be
-thankful to you to take away my malady.”
-
-
-                              CHILDBIRTH.
-
-One of the most sacred and exclusive rites of the Sia is associated
-with childbirth.
-
-The accouchement here described was observed in May, 1890, at this
-pueblo. Upon discovering the woman to be in a state of gestation,
-the writer made every effort to obtain her consent, and that of the
-doctress and members of her family to be present at the birth of the
-child. She kept vigilant watch upon the woman and on the morning of the
-twenty-second learned that the event was imminent.
-
-Upon inquiring of the father of the women the same morning why he did
-not go to the fields, he replied, “I can only sit and wait for the
-little one to come; I must be with my daughter.” He was busy during the
-day making beads of bits of shells, reducing them to the proper size by
-rubbing them on a flat stone, afterwards piercing each piece by means
-of a rotary drill. The following day he sat weaving a band to tie his
-grandson’s hair. The woman worked as usual with her sewing and prepared
-the family meals.
-
-After the evening meal (which was some time before dark) on the 22d,
-the family, consisting of the parents of the woman to be confined, her
-husband and two boys of 8 and 9 years, gathered in the family living
-room (this room being 15 by 35 feet). It was evident that the woman was
-regarded with great consideration and interest, especially by her fond
-parents, who by the way, were foster parents, the woman being a Navajo.
-At the time of the removal of the Navajo to the Bosque Redondo, this
-child was left by her mother in the pueblo of Sia and has since lived
-with her foster parents.
-
-On the evening of the 23d they gathered as before into the living room,
-which had been specially prepared for the event. A small quantity of
-raw cotton, a knife, and a string lay upon a shelf, and the infant’s
-small wardrobe, consisting of a tiny sheet of white cotton, pieces of
-calico and a diminutive Navajo blanket, which were gifts to the child,
-were laid on a table in the farther end of the room. The family sat in
-anxious expectancy.
-
-It is the woman’s privilege to select her officiating ho´naaite
-theurgist, and if her husband or father be a ho´naaite, or vicar of
-a cult society, she usually selects one or the other, otherwise she
-requests her husband to visit the ho´naaite of her choice and ask his
-services; in the absence of her husband her brother goes. The woman,
-holding shell mixture[26] in her right hand (when meal or shell mixture
-is used in connection with the dead it is held in the left hand),
-breathes four times upon it, that the expected child may have a good
-heart and walk over one straight road, and then hands it to the bearer
-of her message to be presented to the ho´naaite, this shell mixture
-being the only compensation received for his services.
-
-In this case the woman chose her father.
-
-At 8 o’clock she was seized with the first stage of labor, and her
-mother at once made a fire in the fireplace, and a low, heavy stool,
-cut from a solid block, was placed in front of it. The woman took her
-seat upon the stool, with her back to the fire, wearing her cotton
-gown, woven dress and belt, and a small blanket around her.
-
-The doctress (Fig. 19) and sister of the woman’s husband, who had been
-summoned, arrived almost immediately. The father and husband removed
-their moccasins and the women had their legs and feet bare. The father
-took his seat upon a low chair in front of his daughter, the doctress
-sat to her left, clasping an ear of yellow and purple corn, and the
-writer by the side of the doctress, holding a medicine-stone which had
-been given her some days previously by the doctress to be used on this
-occasion. The husband sat upon his wadded blanket against the wall, and
-by his side were his two sons and his sister, she having with her an
-infant and a child some 2 years of age. The night was warm and the door
-of the room was left open.
-
-  [Illustration: FIG. 19.—Sia doctress.]
-
-The ho´naaite laid three small buckskin medicine bags on the floor
-in front of him (one containing shell mixture, another the pollen of
-edible and medicinal plants, and the third a plant medicine powdered),
-and, holding the quill ends of two eagle plumes between his hands, he
-repeated in a low tone the following prayer;
-
-I´-i-wa-u-wak´ nai´-she-eh shan´-nai ha´-arts. Nai´-she-eh
-pitonipina-mu-ᵗsa. Na´-wai-pi-cha-u-wak. I-i-wa-u-wak´,
-na´-wai-pi-cha-u-wak.
-
-Mĭsh´-ᵗcha hätch-ᵗse ko´-ta-wa oh-wi-chai-ni u-wak. Nŏw´-a-muts
-Pi-to-ni p´i-na-mu-ᵗsa. Ya´-ya ko´pĭsh-tai-a ha´-arts shan´-nai
-Nai´-she-eh u-wak´, pi-to-ni pi-na-mu-ᵗsa.
-
-Na´-wai-pi-cha u-wak.
-
-The unexpressed idea is that the child is to be received upon its sand
-bed, which is symbolic of the lap of its mother earth. That it will be
-as one without eyes, and it will not know its father’s Ko´pĭshtaia. May
-the Ko´pĭshtaia make its heart to know them.
-
-Free translation: “Here is the child’s sand bed. May the child have
-good thoughts and know its mother earth, the giver of food. May it
-have good thoughts and grow from childhood to manhood. May the child
-be beautiful and happy. Here is the child’s bed; may the child be
-beautiful and happy. Ashes man, let me make good medicine for the
-child. We will receive the child into our arms, that it may be happy
-and contented. May it grow from childhood to manhood. May it know its
-mother Ût´sĕt, the Ko´pĭshtaia, and its mother earth. May the child
-have good thoughts and grow from childhood to manhood. May it be
-beautiful and happy.”
-
-He then gave a pinch of the powdered-plant medicine to the woman for
-the good health of the woman and child, and her mother, lifting ashes
-from the fireplace with her right hand, deposited them upon the floor
-in front of the woman. The father, then, standing, dipped the ashes
-with his eagle plumes, holding one in either hand, and, striking the
-under side of the plume held in the left hand with the one held in
-the right, threw the ashes to the cardinal points. Each time, after
-throwing the ashes, he passed the plumes down each side of the woman.
-When the plumes are struck the ho´naaite says: Mĭsh´ᵗcha hätch´ᵗse
-kótawa ohwichaini u´wak—“Ashes man, permit me to make good medicine for
-the child.”
-
-The ho´naaite discovers the diseased parts of the body through the
-instrumentality of ashes, and with the scattering of ashes to the
-cardinal points, physical and mental impurities are cast from those
-present and the chamber is also purified.
-
-Again the sprinkling of the ashes was repeated, but instead of running
-the plumes down each side of the woman, the ho´naaite held them in
-his right hand while he stood to the right of the woman and, pointing
-the feather ends down, began at the top of the head and passed the
-plumes in a direct line in front and down the center of the body,
-with a prayer for the safe delivery of the child. At the close of
-this ceremony the doctress stood to the right side of the woman, and,
-placing the tip end of the corn to the top of her head, blew upon it
-and passed that also in a straight line down the center of the body,
-with a prayer that the child might pass through the road of life
-promptly and safely. This was repeated four times, when the doctress
-returned to her seat. The ho´naaite then offered a short prayer and
-placed a pinch of medicine in the woman’s mouth, after which he left
-the house and went to the end of the placita and sprinkled meal to
-the east, praying that the sun father might bestow blessings upon the
-child. In a short time the woman passed down the long room, apparently
-in considerable pain, but bearing herself with dignified composure.
-Her mother brought a cloth to the point where the ceremony had been
-held and emptied the contents (sand) upon the floor, and with her
-hands flattened the mound into a circle of 20 inches in diameter and
-some 5 inches deep. On this she laid a small black sheepskin, the
-sister-in-law placed a bowl of water upon coals in the fireplace, and
-the mother afterward brought a vase of water and gourd and set it by
-the side of the fireplace. A urinal was deposited beyond the center of
-the room, and still beyond was a vase of fresh water. The mother spread
-a wool mattress at the south end of the room and upon it a blanket,
-and in the center of the blanket a black sheepskin, and a wool pillow
-was laid at the head; a rich Navajo blanket was folded and laid by the
-side of this bed. Now, all was in readiness and an early delivery was
-evidently expected. The woman would sit for a time either upon a low
-stool or a chair, and then pass about in evident pain, but no word of
-complaint escaped her lips; she was majestic in her dignity. But few
-words were spoken by anyone; all minds seemed centered on the important
-event to come. “It was a sacred hour, too sacred for spoken words, for
-Sûs´sĭstinnako was to bestow the gift of a new life.”
-
-The whole affair was conducted with the greatest solemnity. At 11
-o’clock the woman, whose suffering was now extreme, changed the small
-blanket which she wore around her for a larger one, which fell from
-her shoulders to the floor, and stood before the fireplace while the
-doctress standing behind her violently manipulated her abdomen with
-the palms of her hands. (The Zuñi observe a very different mode of
-manipulation.) The ho´naaite, who no longer acted professionally, but
-simply as the devoted father of the woman, took his seat upon a stool
-on the far side of the sand bed from the fireplace, the woman kneeling
-on the sand bed with her back to the fireplace and the doctress sitting
-on a low stool back of the woman. The woman clasped her hands about
-her father’s neck and was supported at the back by the doctress, who,
-encircling the woman with her arms, pressed upon the abdomen.[27] The
-father clasped his hands around his knees, holding a stone fetich
-of a cougar in the palm of the right hand, and the sister-in-law,
-standing to the left of the woman, placed the ear of corn to the top
-of the sufferer’s head and blew upon it during the periods of pain,
-to hasten the birth of the child. The prayer that was blown into the
-head was supposed to pass directly through the passageway of life.
-After each paroxysm the woman rose and passed about the room in a calm,
-quiet way. Sometimes she would sit on a low chair; again she would
-sit in front of the fire toasting her bare feet, and then leaving the
-extremely warm room would walk about outside of the house. The pains
-were very frequent for three hours, the longest interval being thirty
-minutes, the shortest thirty seconds, the average being ten minutes,
-the pains continuing from three to twenty minutes. Though her suffering
-was great, nothing more than a smothered groan escaped her lips. The
-doctress seemed perfectly ignorant and unable to render any real
-assistance.
-
-The only attempt made by the doctress to hasten the birth was an
-occasional manipulation of the abdomen, after which she placed the ear
-of corn at the head of the woman, and after blowing upon it passed it
-down the middle of the body four times, as before, and the heating of
-the person by heaping a few coals upon the floor and putting upon them
-cobwebs, the woman standing over the coals while the mother held the
-blanket close around her feet. This failing in its desired effect,
-scrapings from one of the beams in an old chamber were placed on coals,
-the woman standing over the coals. It is claimed by the Sia that these
-two remedies are very old and were used when the world was new. After
-a time a third remedy was tried—the fat of a castrated sheep was put
-on coals heaped in a small bowl, the woman also standing over this—but
-all these remedies failed. The woman occasionally assisted herself
-with a circular stick 4 inches in length wrapped with cotton. After 2
-o’clock a. m. the father became so fatigued that the sister-in-law,
-instead of blowing upon the corn, stood back of him and supported his
-forehead with her clasped hands. The ear of corn, when not in use, lay
-beside the sand bed. As the night waned the woman gradually became
-more and more exhausted, and at half past two the mother laid several
-sheepskins upon the floor and on these a blanket, placing two pillows
-at the head of this pallet, and then taking a pinch of meal from the
-bowl which was at the right side of the bed, which had been prepared
-for use after the birth, put it into the right hand of the woman, who
-now knelt upon the sand bed, leaning upon her father’s shoulder while
-he, in the deepest emotion, stroked her head. As the woman received the
-meal she raised her head and the sister-in-law handed the ear of corn
-to the father, who held it between his hands and prayed, then running
-the corn from the crown of the woman’s head down the body in a direct
-line and holding it vertically while the woman sprinkled the meal upon
-it and prayed to Ût´sět that she might pass safely through the trials
-of parturition. She was now so exhausted that she was compelled to lie
-on the pallet; twice she raised from the pallet and took position for
-delivery.
-
-The two babies of the sister-in-law slept on blankets, and the two sons
-of the woman who had been sent from the room early in the evening had
-returned and were also sleeping on rugs. At 4 o’clock the parents, in
-alarm at the interrupted labor, sent for a prominent ho´naaite, and the
-husband of the woman, who had left the room at the approach of extreme
-labor. The husband, in company with the ho´naaite, soon appeared, the
-former removing both his moccasins, the latter the one from his right
-foot only. The newly arrived ho´naaite sent the sister-in-law for a
-small bowl of water, and into this he sprinkled a pinch of medicine (a
-specimen of this root was obtained) and then requested the woman to
-drink the water. It was with difficulty that she stood while she drank
-the medicine, and allowed the ho´naaite to practice his occult power,
-blowing upon the head and then blowing in a straight line down the
-center and in front of the body. The blowing was repeated four times,
-when the ho´naaite, standing back of the woman, put his arms around
-her, pressing hard upon the abdomen. After repeating a short prayer he
-replaced his moccasin and left the room, and the woman sank exhausted
-to her pallet, where she lay in a semi-conscious condition until half
-past 5 in the morning.
-
-Fetiches of Quer´ränna and of the cougar had been placed under her
-pillow and a third fetich (a concretion) in her right hand. The father
-kept a constant vigil, while the anxious mother moved quietly about
-seeking to relieve the woman by many little attentions. The mental
-agony of the parents was great, the more intense sufferer being the
-father, whose devotion to his daughter through her entire illness
-seemed without precedent. At half past 5 the woman opened her eyes
-and, raising herself, clasped her father’s neck and made another
-great effort, and failing, she returned to her pallet, weeping from
-sheer discouragement. After a time the mother induced her to sit up
-and take food; a basket of waiavi and a piece of jerked meat which
-had been broiled over the coals in the same room were placed by the
-bed, when the mother hastened to another room for the corn-meal gruel
-she had prepared. (During the time this gruel is boiling it is dipped
-with a gourd and held high and poured back into the pot; after it is
-removed from the fire it is passed through this same process for some
-time. When it is ready to drink it is light and frothy. The mixture
-is composed of corn meal and water.) The woman ate quite heartily and
-drank two bowlfuls of the gruel. She had hardly finished her meal when
-she requested her father to hasten to his seat, and kneeling upon the
-sand bed she clasped his neck as before; the pain lasted but a minute
-and she returned to her bed. She was scarcely down, however, when she
-jumped up and knelt beside the pallet, the child being born by the
-time the woman’s knees had reached the floor, the birth occurring at
-half past 6 o’clock. The excitement was great, as the birth at this
-moment was a surprise. The father was too absorbed in his daughter to
-think much of the infant, but the old mother was frantic for fear the
-child would be smothered. The writer was called to hasten and rub the
-father’s moccasin down the woman’s back; the toe of the moccasin must
-be downward. This was to hasten the passage of the placenta, which
-promptly followed. A sheepskin was with difficulty gotten under the
-child, and finally the skin was pushed forward as the woman raised
-herself, and the child was taken by the doctress. The woman stood while
-the doctress raised the child and the sister-in-law the placenta four
-times to her face, as she expressed the wish that the umbilical cord
-might be severed without danger to the child. She then deliberately
-removed her belt and woven dress and walked to the bed which had been
-prepared for her and lay down.
-
-The husband of the woman gave an extra sharpening to the knife which
-had lain upon the shelf, and handed it to the doctress, who, first
-placing the child upon the sand-bed, tied the umbilical cord an inch
-and a quarter from the umbilicus, and after cutting it removed the
-child, while the sister-in-law laid the placenta upon the sheepskin
-and swept the sands of the sand-bed upon a piece of cloth, placing the
-latter on the back of one of the little boys. Taking half of the raw
-cotton from the shelf, she laid it on the placenta, with the wish that
-the umbilicus might soon be healed; and folding the sheepskin, she
-deposited it in a shallow bowl, and taking a pinch of shell mixture in
-her right hand she carried the bowl from the house, followed by the
-boy. The sand and placenta were cast into the river; the woman saying,
-“Go! and when other women bear children may they promptly follow,”
-referring to the placenta.
-
-To the doctress was brought a bowl of warm water, with which she bathed
-the child; then a bowl containing yucca and a small quantity of cold
-water and a vase of warm water were set by her, and after making a
-suds with the yucca she added warm water and thoroughly cleansed the
-child’s head, and then bathed the child a second time, in yucca suds,
-and taking water into her mouth from the bowl, she threw a solid stream
-over the child for a remarkable length of time. The child was rubbed
-with the hand, no cloth being used in the bathing. The greatest care
-was observed in cleansing the infant, who was afterward wrapped in a
-blanket and patted dry. During the bathing the grandparents, father,
-and brothers of the little one looked admiringly upon it, with frequent
-expressions of delight. The remaining portion of the umbilical cord was
-drawn through a wad of raw cotton, which was wrapped closely about it,
-and ashes were then rubbed over the child. The infant, a boy, weighed
-some 8 or 9 pounds, and its head was covered with a profusion of black
-silky hair; it had quite a perceptible red mark covering the center
-of its forehead. It seemed brighter from its birth than children of
-civilized parentage, and when twenty days old was as observing as many
-of our children at two months.
-
-The cradle was brought forward by the grandfather, and the diminutive
-Navajo blanket spread over it. The tiny sheet was laid on the
-doctress’s lap under the child. The writer was then requested to rise
-and receive the child; and as she held the little one wrapped in the
-sheet the grandfather offered a prayer of thanksgiving, and after
-sprinkling meal upon the writer gave her a pinch of it. She could
-not dream what was expected of her, but she ventured to make four
-lines on the child’s breast, and sprinkled the remainder of the meal
-to the east. The venture was a happy one, for it was just right. The
-grandfather said: “The child is yours; I make it a gift to you.” The
-writer then returned the child to the doctress, and the grandfather
-proceeded to arrange the cradle, which has a transverse ridge, provided
-with a niche for the neck. Two bits of calico, folded several times,
-were laid on the blanket, and on this a piece of white cotton. The
-infant was placed nude upon its bed, and a piece of white cotton was
-laid over it from the neck to the lower part of the abdomen, extending
-on either side of the body and passing under the arms, the ends of the
-cloth being folded over the arms and tucked in on the inner sides. The
-little sheet was laid over the child, and the blanket folded around
-it; and then it was strapped to the cradle, which was deposited to the
-left side of the mother, on a white sheepskin. The ear of corn which
-had been such an important element previous to the birth was laid by
-the right side of the child. The grandfather, taking his seat at the
-foot of the cradle, deposited before him the three medicine bags which
-had been used in the ritual previous to the birth, and, holding his
-eagle plumes in his right hand, repeated a prayer. Two loosely twisted
-cords of native cotton, which had been prepared by the father of the
-infant immediately after the birth of the child, were placed under
-the mother’s pillow, to her right side; these were afterwards tied
-around the ankles of the infant, to indicate that it was a child of
-Sûs´sĭstinnako and that it might know this father. After the prayer the
-grandfather touched the head, either side and foot of the cradle, and
-the child’s body, with a spear point of obsidian; this was repeated
-four times for strength of body, limbs, heart, and mind of the child;
-and the spear was passed over the mother’s limbs and body for the same
-purpose. The grandfather then gave the child its first food by placing
-in his own mouth a pinch of a specially sacred and valuable medicine
-composed of the pollen of medicinal and edible plants and transferring
-it into the infant’s mouth from his. He then placed a bit with his
-fingers in the mother’s mouth. The medicine was given to the child that
-he might know all the medicines of the earth, and to the mother that
-her milk which was to nourish the infant might be good, so that the
-child’s heart and mind would be good.
-
-No attention was given to the woman by the doctress for two hours
-after the birth, when a fresh gown was put on, the gown being changed
-every morning and evening for four days, the one worn in the evening
-having been washed and dried the same day. The sheepskin on the bed
-was changed daily. About 9 o’clock a. m. the grandmother prepared a
-bowl of tea made from freshly gathered cedar twigs steeped in water,
-and the woman drank two gourdfuls. This tea is constantly drunk for a
-designated period, which differs with different clans; some drinking it
-regularly for four months, others taking it but three, and some only
-two months. No water is drunk during the time this liquid is used,
-and continency is observed for the two, three, or four months; the
-husband, however, sleeps during this time in the same room, and in this
-particular case the husband slept by his wife’s side. Should a woman
-break the continency, an animal would enter her abdomen and she would
-surely die, for so said the first mother of her clan.
-
-After the first draft of the tea the woman ate a hearty breakfast of
-tortillas, jerked meat, and corn-meal gruel. Her female relatives and
-friends called to see her and the baby during the day, and she chatted
-as merrily as if nothing had happened.
-
-The Sia infant is nourished regularly from the time it is born; and in
-this particular case the infant was nursed by a woman whose child was
-three months old, until the third morning, when the mother took it in
-charge. Though the door of the room could not be left open until the
-child should have passed out the fourth morning to see its sun father,
-and the two small windows being stationary, the most fastidious could
-have found no fault with the purity of the atmosphere. The father
-of the woman scarcely left her during the four days. He sat by her
-bed-side, weaving garters, and showing her the tenderest care, and her
-mother did little else than look after the wants of the invalid and
-infant and admire and caress the latter. The woman’s husband was absent
-all day working in the fields, but upon his return in the evening he
-could be found by his wife’s side admiring the baby and saying pleasing
-words to the woman of his choice. The family all slept in the same room
-as usual with the addition the first two nights of the woman engaged to
-furnish nourishment to the child, who also had her infant with her.
-
-By half past 4 on the fourth morning the woman had donned her woolen
-dress and belt and sat upon the bed awaiting the arrival of the
-doctress, who soon came, and after a greeting handed ashes from the
-fireplace to the woman, who receiving the ashes in her right hand
-rubbed her legs and breast for purification, and then put on her
-moccasins. The grandmother took the infant from the cradle and wrapping
-it in its blanket handed it to the doctress, while the father of the
-woman gave her the two stone fetiches from under her pillow, which
-she placed in her bosom. The doctress then took from the fireplace a
-bit of charcoal and put it into the woman’s mouth that the cold winds
-might not enter through her mouth and congeal her blood and prevent
-its flow, for should this occur the woman would surely die. The father
-then handed sacred meal to his daughter and the doctress, and again
-helping himself he gave some to the writer. The doctress led the way,
-carrying the infant in her arms and pressing to its breast the ear
-of corn which had played such an important part during parturition,
-and had since lain by the side of the child; the woman followed, also
-carrying an ear of corn, a companion of the first ear (everything
-associated with life must have its dual, and “corn is life itself, for
-it comes from the heart of Ût´sĕt; were it not for the mother corn none
-could live.” These two ears of corn are afterwards wrapped together and
-laid under the child’s cradle, where they must remain until the next
-corn-planting time, when it is sown in two or four rows, apart from
-the main field, and when ripe it is eaten by the child, who takes the
-nourishment of the mother corn as it draws the milk from its mother’s
-breast). The writer followed after the woman and, passing a few feet
-to the right of the entrance after leaving the house, they stood while
-the grandfather went from the door directly to the eastern gateway of
-his placita and stood facing east, where he was joined by the others,
-the doctress leading the way; she stooped at his right. The father of
-the infant was not present any of the time and the grandmother did not
-leave the house. The grandfather prayed and sprinkled meal to the east
-(Pl. XXXIII); the mother then whispered a short prayer and
-sprinkled meal to the same point; the doctress afterward stooping until
-she almost sat upon the ground bared the child’s head as she held it
-toward the rising sun and repeated a long prayer, and addressing the
-child she said, “I bring you to see your sun father and Ko´pîshtaia
-that you may know them and they you.” At the close of the prayer she
-led the way to the house, and upon entering the woman sat on her bed
-with her legs extended and received the infant from the doctress, who
-laid the child across the mother’s arms with its head to the east; the
-doctress then laying the ear of corn lengthwise on the child’s breast
-requested the writer to hold the corn with her. The grandmother and the
-two boys stood to the left of the woman while the grandfather standing
-at the feet of the child offered a prayer. The doctress then repeated
-the long baptismal prayer, naming the child.[28]
-
-  [Illustration: Bureau of Ethnology  Eleventh Annual Report Plate XXXIV
-
-  GAST LITH. CO. N.Y.
-
-  PERSONAL ADORNMENT WHEN RECEIVED INTO THE THIRD DEGREE OF OFFICIAL
-  MEMBERSHIP CULT, SOCIETY.]
-
-She then placed the infant in the writer’s arms, saying, “The child
-is named; it is yours.” When the child was returned to her she washed
-its head in yucca suds, and bathed its body by again filling her mouth
-with water and spirting it over the child. It was afterwards rubbed
-with ashes, especially about its face, and the doctress gave it some
-warm water to drink by dipping her fingers into the vase and letting
-the drops fall from them into the infant’s mouth; the child smacked its
-lips in evident satisfaction; and it was then strapped to the cradle
-which was handed the doctress by the grandmother; and the child in the
-cradle was placed on the mother’s lap, and she proceeded to nourish it.
-
-The grandfather brought an Apache basket containing a pyramid of meal
-and held it to the infant’s face, then to the mother’s, who blew upon
-the meal. The grandmother then blew upon it (that it might be blessed
-with the best thoughts of the breath of life) and, stooping, the
-grandfather held the basket with both hands while the doctress (Fig.
-19) held it on the opposite side with her two hands, the grandfather
-whispering a prayer and then retiring to the far end of the room. The
-doctress offered a silent prayer, and left the room without farther
-ceremony, carrying the basket of meal, which was a gift to her from
-the infant, it being her only compensation for her services. The
-mother of the infant ate heartily and at half past seven in the
-morning she walked fully 200 yards from the house down a declivity,
-and on her return to the house was bathed for the first time since her
-confinement, she herself doing the bathing.
-
-Fig. 20 is the copy of a photograph of the infant the fourth morning
-after birth.
-
-The lochial discharge ceased after the fourth day, and from this time
-until the expiration of the nine days but one fresh gown was worn each
-day. The infant was bathed each of the first four mornings by the
-doctress, and afterwards by the grandmother until the tenth morning,
-when the mother bathed the child. The infant’s bed was changed several
-times daily, the bedding being put upon the cradle a couple of hours
-after washing. The night of the fourth day the doctress came about
-9 o’clock and bathed the child; the ashes which had been applied to
-the child from its birth after each bath not being omitted. The fifth
-day the skin of the infant showed evidence of exfoliation, and the
-grandfather remarked, “When the new skin comes then all will be well.”
-The sixth day the remnant of the umbilical cord was removed by lifting
-the raw cotton, and a finely powdered pigment of bluish-gray color was
-rubbed upon the umbilicus and a cotton cloth laid over it. When there
-is any appearance of suppuration the mother milks a few drops from her
-breast upon the umbilicus and applies fresh pigment.
-
-  [Illustration: FIG. 20.—Mother with her infant four days old.]
-
-Prof. F. W. Clark furnishes the following analysis of this pigment: “A
-slight amount is soluble in water, this consisting of sulphates of
-lime and magnesia. The main portion consists of a mixture of a hydrous
-carbonate of copper (presumably malachite) with a ferruginous sand. The
-copper mineral dissolves readily in dilute acids and, in addition to
-the copper, contains traces of iron and of phosphoric acid. Probably an
-impure malachite pulverized.”
-
-Though the woman is considered an invalid and exempt from all household
-duties until the tenth morning after childbirth, she passes in and out
-of the house after the fourth morning and occupies herself sewing, not
-more than half of her time being spent in a reclining position.
-
-The greatest attention was shown this woman and her child by her
-father, mother, and husband, the two men performing the most menial
-services for her and frequently waiting upon the infant.
-
-
-                     MORTUARY BELIEFS AND CUSTOMS.
-
-It was stated in a previous chapter that the Sia do not believe in
-a return of the spirits of their dead when they have once entered
-Shipapo. There was once, however, an exception to this. The story is
-here given in the theurgist’s own words:
-
-  “When the years were new and this village had been built perhaps
-  three years, all the spirits of our dead came here for a great
-  feast. They had bodies such as they had before death; wives
-  recognized husbands, husbands wives, children parents, and parents
-  children. Just after sundown the spirits began arriving, only a
-  few passing over the road by daylight, but after dark they came in
-  great crowds and remained until near dawn. They tarried but one
-  night; husbands and wives did not sleep together; had they done so
-  the living would have surely died. When the hour of separation came
-  there was much weeping, not only among the living but the dead. The
-  living insisted upon going with the dead, but the dead declared
-  they must wait; that they could not pass through the entrance to
-  the other world; they must first die or grow old and again become
-  little children to be able to pass through the door of the world
-  for the departed. It was then that the Sia first learned all about
-  their future home. They learned that the fields were vast, the
-  pastures beautiful, the mountains high, the lakes and rivers clear
-  like crystals, and the wheat and cornfields flourishing. During the
-  day the spirits sleep, and at night they work industriously in the
-  fields. The moon is father to the dead as the sun is father to the
-  living; the dead resting when the sun travels, for at this time
-  they see nothing; it is when the sun returns to his home at night
-  that the departed spirits work and pass about in their world below.
-  The home of the departed spirits is in the world first inhabited by
-  the Sia.”
-
-It is the aim of the Sia to first reach the intermediate state at the
-time the body ceases to develop and then return gradually back to
-the first condition of infancy; at such period one does not die, but
-sleeps to awake in the spirit world as a little child. Many stories
-have come to the Sia by those who have died only for a time; the heart
-becomes still and the lips cold and the spirit passes to the entrance
-of the other world and looks in, but it does not enter, and yet it sees
-all, and in a short time returns to inhabit its earthly body. Great
-alarm is felt when one returns in this way to life, but much faith is
-put in the stories afterwards told by the one who has passed over the
-road of death.
-
-A ho´naaite holds a corresponding position in the spirit world.
-
-When a death occurs any time before sundown, the body is buried as
-soon as it can be prepared for the grave; but if one dies after dark
-the body must not be touched until after sunrise, when it is bathed
-and buried as soon as possible. It is usual for an elderly woman of
-the clan to bathe the body, cold water being used; the head is washed
-first in yucca suds. Sometimes, however, this method is deviated from,
-if the remaining wife or husband has a special friend in some other
-clan. In the case of a man the breechcloth he has worn during his last
-illness is not removed. The immediate relatives in consanguinity and
-clan are present during the bathing and make the air hideous with their
-lamentations. The body is bathed on the bed upon which the party dies
-and here it remains until burial. The mourners are seated around the
-room, no one being near the bed but the woman who prepares the body for
-burial. If the corpse be a female, after the body is bathed a blanket
-is laid across the abdomen and limbs and tucked in on either side, the
-upper portion of the body being exposed.
-
-The official members of the cult societies are painted after death,
-just as they were at their initiation into the society, the body
-having been previously bathed. The one exception to this rule—being
-the ho´naaite of warriors (Pl. XXXIV)—will show the change.
-The painting is done by the ho´naaite or vicar of the society to which
-the deceased belonged. Corn pollen is sprinkled on the head. Female
-officials have only their faces painted. When a man is not an official,
-neither his face nor body is painted, but as each man or woman of his
-clan looks upon the body a bit of corn pollen is sprinkled in a line
-under each eye and on the top of the head. While the body is being
-prepared for burial, the relatives who are present, amid lamentations,
-cut the apparel of the corpse, including his blankets, into strips and
-all is laid upon the body. After the body has been placed upon the
-blanket which is to wrap it for burial, if it be a man the wife places
-a quantity of food under the left arm, the arms hanging straight by
-the sides. If the wife does not perform this office then some member
-of his clan acts in her place. In the case of the death of a woman a
-member of her clan places the food. Again a small quantity of food is
-placed under the left arm by the man who principally officiates in
-the wrapping of the body. This is sometimes done by the son of the
-deceased. The blanket is first folded over one side of the body and
-then the other; then the end next to the head is caught together just
-above the head and tied some little distance from the end, tassel
-fashion, with a rope. The rope is fastened around the throat of the
-corpse and then continued around the body to the feet, and the blanket
-is tied below the feet to correspond with the head. Two men perform
-this service and alone carry the body to the grave and bury it without
-further ceremony, though the wailing and weeping is kept up in the
-house for a considerable time.
-
-If a husband dies the wife is bathed after the burial by a female
-member of her clan. This is done that the one remaining may be cleansed
-of much of her sorrow and be only a little sad. When a wife dies the
-husband is bathed by a female member of his clan. The bathing of the
-remaining husband or wife in Zuñi is done for a very different reason.
-When a child dies both the paternal and maternal parents are bathed;
-but children are not bathed when a parent dies.
-
-The fourth day after death, when the spirit starts on its journey to
-the lower world, after hovering around the pueblo in the meantime, a
-ceremonial is held by the society to which deceased belonged. If the
-person was not a member of one of the cult societies the family select
-the ho´naaite they wish to have perform the ceremony. A hä´chamoni
-which was made on the third day by the theurgist is deposited on the
-north road for the spirit to carry to its future home. A vase of food
-is deposited at this time to feed the spirit on its journey, and if
-any other pieces of clothing have been found they are cut and thrown
-over the north road. The clothing must never be deposited whole as the
-spirit of the clothing could not leave the body if it was in perfect
-condition.
-
-The road to the lower world, which is to the north (the dead returning
-to the world whence they came), is so crowded that the spirits are
-often in each other’s way, for not only the spirits of the Sia pass
-over this road but the spirits of all Indians. The spirits of the dead
-are traveling to their first home and the unborn spirits are passing to
-the villages in which, after a time, they are to be born.
-
-Upon reaching the entrance to the lower world a spirit is met by two
-guards to the entrance, who say to them, “So you have come here,”
-and the spirit replies, “Yes.” “Where is your credential?” inquires
-the chief guard, and the spirit shows his hä´chamoni, and the guard
-says, upon examining it, “Yes, here is your hä´chamoni to your
-mother, Sûs´sĭstinnako, that she may know you came promptly over the
-straight road; she will be pleased.” If the spirit be not provided
-with hä´chamoni it can not enter the lower world, but must roam about
-somewhere in the north. After examining the hä´chamoni, the guard says,
-“You may enter Shipapo and go to your mother in the lower world.” The
-first one met by the spirit in the lower world is Ût´sĕt, who says,
-“You have come from the other world?” and the spirit replies, “Yes.”
-Then Ût´sĕt says, “You bring a hä´chamoni?” and the spirit replies,
-“Yes.” “Let me see your hä´chamoni,” and, after carefully looking
-over it, she hands it to Sûs´sĭstinnako, who says, “Good! good!” and,
-pointing to the dead relatives of the newly arrived spirit, she adds,
-“There, my child, are your relatives; go join them and be happy.” When
-one has been very wicked in this world he is not permitted to enter the
-lower world even though he has a hä´chamoni. The guards at the entrance
-can read all hearts and minds, and they put such spirits into a great
-fire which burns in the earth below somewhere not far distant from
-Shipapo. The spirit is burned to death in this fire and can never know
-anything, as it is entirely destroyed. When ti´ämonis and ho´naaites
-have performed their duties in this world with unwilling hearts, it is
-known to the mother in the lower world, and when such men enter after
-death they are made to live apart, and alone, and without nourishment
-for a certain period of time, depending upon the amount of purification
-required. Some sit alone for two years; others for five, and some for
-ten before the mother considers them worthy to enter into peace.
-
-The spirits of all animals go to the lower world; domestic animals
-serving the masters there as they did here. The masters would not
-always recognize them, but Sûs´sĭstinnako knows the property of all.
-The spirits of the prey animals return, and know their friends, in
-the lower world. A hä´chamoni is made for the prey animal when he is
-killed, and a dance and ceremonial are held. The animal carries the
-hä´chamoni as his credential just as the spirit of the man does.
-
-The cloud people never die; that is, no one, not even the oldest men’s
-grandfathers ever knew of or saw a cloud person die.
-
-
-                                MYTHS.
-
-The writer gave but limited study while at Sia to myths not directly
-connected with their cosmogony and cult. The minds of several of the
-elder men are filled with the stories of the long-ago myth-makers, and
-they believe in the truth of these fables as they believe in their own
-existence, which is the cause, no doubt, for the absence of myth-making
-at the present time. It must be borne in mind, however, that these
-people have their winter tales and romances which they recognize as
-fiction. The animal myths here recorded were recited to the writer in a
-most dramatic manner by the vicar of the Snake Society, these portions
-of the stories where the coyote suffers disappointment, and is cheated
-of his prey, giving special delight to the narrator.
-
-The coyote seems to be a despised though necessary object in the mythic
-world of the Indian of the Southwest. He is certainly not reverenced,
-nor is he a being for whom they feel terror. While he is the object
-of ridicule he is also often of great service. Through his cunning
-he supplied the Sia of the upper world with fire by stealing it from
-Sûs´sĭstinnako in the lower world. When the world was new, people
-were depilous except upon their heads. The coyote said (animals could
-communicate with men then): “It is not well for you to be depilous,”
-and from the pilous growth about his mouth and belly he clothed the
-pubes and axilla of the Sia.
-
-  [Illustration: Bureau of Ethnology Eleventh Annual Report Plate XXXV
-
-  GAST LITH. CO. N.Y.
-
-  CEREMONIAL WATER VASES—SIA.]
-
-
-                THE COYOTE ENCOUNTERS DISAPPOINTMENTS.
-
-One day a shurtsûnna (coyote) was passing about and saw a hare sitting
-before his house, and the coyote thought, “In a minute I will catch
-you,” and he sprang and caught the hare, who cried, “Man coyote, do not
-eat me; wait just a minute, I have something to tell you, something
-that you will be glad to hear, something you must hear.” “Well,” said
-the coyote, “I will wait.” “Let me sit at the entrance of my house and
-I can talk to you,” and, standing near, he allowed the hare to take
-his seat there. The hare said, “What are you thinking of, coyote?”
-“Nothing,” said the coyote. “Listen, then, to what I have to say; I
-am a hare, and I am much afraid of people; when they come carrying
-arrows I am very afraid of them, for when they see me they aim their
-arrows at me and I am very afraid, and oh! how I tremble;” and suiting
-the action to his words the hare trembled violently, until he saw the
-coyote was a little off his guard; at this instant the hare started
-off at a run. It took a moment for the coyote to collect his thoughts,
-when he followed the hare, but he was always a little behind; after
-running some distance the hare entered the house of his companion just
-in time to escape the coyote. The coyote upon reaching the house found
-it was hard stone and he became very angry. “Alas!” cried he, “I was
-very stupid. Why did I allow this hare to fool me? I was so anxious
-to kill him; I must have him. How can I catch him? Alas! this house
-is very strong, how can I open it?” and he began to work, but after a
-while he cried, “The stone is so strong I can not open it.” Presently
-the hare called, “Man coyote, how are you going to kill me?” “I know
-how I am going to kill you,” replied the coyote, “I will kill you with
-fire.” “Where is the wood?” cried the hare, for there was no wood at
-the house of the hare. “I will bring grass,” said the coyote, “and set
-fire to it and the fire will enter your house and go into your eyes,
-nose, and mouth, and kill you.” “Oh,” said the hare, “the grass is
-mine, it is my food, it will not kill me; why would my food kill me? It
-is my friend. No, grass will not kill me.” “Then,” cried the coyote, “I
-will bring all the trees of the woods and set fire to them,” and the
-hare replied, “all the trees know me, they too are my food, they will
-not kill me, they are my friends.” The coyote said, “I will bring the
-gum of the piñon and set fire to it,” and the hare cried, “Oh, now I am
-much afraid, I do not eat that and it is not my friend,” and the coyote
-rejoiced that he had discovered a plan for getting the hare. He hurried
-and brought all the gum he could carry and placed it at the door of
-the hare’s house and set fire to it and in a short time the gum boiled
-like hot grease, and the hare cried, “Now I know I shall die, what
-shall I do?” and the coyote’s heart was glad. In a little while the
-hare called, “The fire is entering my house,” and the coyote cried to
-him, “Blow it out”. At the same time, drawing near to the fire, he blew
-with all his might to increase the flame. “Oh!” cried the hare, “your
-mouth is so close you are blowing the fire on to me, and I will soon
-die;” and the coyote put his mouth still closer to the fire and thought
-the hare must die; he blew with all his strength, drawing nearer in
-his eagerness to destroy the hare, until his face was very close to
-him, when the hare threw the boiling gum into the face of the coyote
-and escaped. The coyote’s thoughts were now directed to the removal of
-the hot gum from his eyes and face. It was a long time before he could
-see anything, and his eyes were painful. When he realized the hare had
-again escaped him he cried, “I am very, very stupid;” and he started
-off disgusted with himself, and was very sad. After traveling a long
-distance and crossing a mountain he came to a man (lynx) sleeping. The
-coyote was pleased to see the man, and thought, “Here is a companion.
-I guess the fellow has either worked hard all night or traveled much,
-for he sleeps soundly.” And after thinking quite a while, the coyote
-procured a slender round stick and thrust it into his stomach and
-twisted it very carefully to gather fat. The lynx still slept soundly.
-“I will tell my companion when he awakes,” said the coyote, “that I
-have the fat of the deer on my stick,” and he laid it to one side and
-began thinking. “Ah, I have a thought. In the old days my companion’s
-mouth was not so large; it was small; I will make it as it was. His
-ears were not so large; I will make them as they were. His tail was not
-so long; I will shorten it. His legs and arms and body were longer; I
-will lengthen them;” and he worked and pressed about the mouth until it
-was reduced in size, and so he labored over the ears until they were
-small, and pressed the tail until it grew shorter, and then pulled the
-legs and arms and body until they were the proper length. After his
-work was completed the coyote thought, “This is well.” Still the lynx
-slept, and the coyote called, “Companion!” but no answer; the second
-time, “Companion!” and no answer; none coming to the third call, the
-coyote thought, “Why is it my companion sleeps so soundly? he must
-have traveled hard or worked hard all night,” and again he called,
-“Companion!” and the lynx opened his eyes and looked about as one does
-when he has just awakened, but did not speak.
-
-When he discovered that he was unlike his former self he said nothing,
-but thought, “That coyote man has done this work.” The coyote then
-bringing the stick, with the fat upon it, said, “Companion, I wish much
-to talk with you; you have slept very soundly; I have brought you some
-fat from the deer; eat it; you will like it. I killed a deer the other
-day, and this is the reason I can bring you some fat;” and the lynx,
-thinking the coyote spoke the truth, ate the fat with much relish.
-When the fat had been consumed the coyote said, “Well, companion, what
-do you think of the deer fat?” but before the lynx made any reply the
-coyote added, “I lied to you; it is your own fat which I took from your
-stomach while you slept.” The lynx at once became very sick and began
-vomiting. “I did not eat it,” cried the lynx. “Yes, you did,” said the
-coyote. “See, you can not keep it;” and the lynx continued vomiting
-until all the fat had been thrown from his stomach. He was very angry
-with the coyote, and thought, “Some time I will play the same trick
-upon you, man coyote.”
-
-The two now separated, taking opposite roads; but in a short time the
-lynx returned and followed the coyote, aiming to keep close to him;
-but the coyote soon distanced the lynx, leaving him far behind; the
-coyote, however, did not know that the lynx was following him. After
-he had traveled a long distance he became tired and lay down to rest
-and sleep. After a time the lynx arrived, and finding the coyote
-sleeping, said: “Ah! ah! now I will play my trick;” and he called to
-the coyote, “Companion!” and no answer; again he called, “Companion!”
-and no answer; and the third and fourth calls brought no reply. The
-coyote was sleeping soundly. “He is surely asleep,” said the lynx, and
-with a stick similar to the one employed by the coyote, he drew the fat
-from the coyote’s stomach and placed it to one side; he then proceeded
-to change the appearance of the coyote; he pulled upon the mouth until
-he made it project, and it was much larger than before; then he pulled
-upon the ears until they became long, and he lengthened the tail to
-twice its size, and he also stretched the body and the arms. When he
-had completed his work he cried four times to the coyote, “Companion!”
-The fourth time the coyote awoke, and the lynx said, “I have brought
-you some deer fat;” and the coyote was stupid enough to believe the
-story, and ate the fat, for he was very hungry. Then, said the lynx,
-“Man, what do you think? Do you think I have lied to you? Well, I have
-lied to you; for the fat is from your own stomach;” and the coyote was
-very angry and vomited all that he had eaten. And he cried, “Man lynx,
-we are even;” and in a little while they separated, taking opposite
-roads.
-
-The coyote traveled a great distance, and in the middle of the day it
-was very hot, and he sat down and rested, and he thought as he looked
-up to ti´nia, “How I wish the cloud people would freshen my path and
-make it cool;” and in a little while the cloud people gathered above
-the road the coyote was to travel over, and he rejoiced that his path
-was to be shady and cool; but after he had traveled a short distance,
-he again sat down, and, looking upward, said, “I wish much the cloud
-people would send rain, that my road would be fresher and cooler.” In
-a little while a shower came, and the coyote was contented and went on
-his way rejoicing; but in a short time he again sat down and wished
-that the road could be very moist, that it would be fresh to his feet,
-and almost immediately the road was wet as though a river had passed
-over it, and the coyote was very contented.
-
-But after going a short distance he again took his seat and said to
-himself, “I guess I will talk again to the cloud people;” and he said
-to them, “I wish for water over my road; water to my elbows, that I
-may travel on my hands and feet in the cool waters; then I shall be
-refreshed and happy;” and in a little while his road was covered
-with the water and the coyote moved on; but after a time he wished
-for something more, and he sat down and said to the cloud people, “I
-wish much for water to my shoulders; I will then be very happy and
-contented;” and in a moment the waters arose as he had wished; but he
-did not go far before he again sat down and talked to the cloud people,
-saying, “If you will only give me water so high that my eyes, nose,
-mouth, and ears are alone above it I will be happy and contented; then
-my road will indeed be cool;” and his prayer was answered.
-
-But even this did not satisfy him, and after traveling a short distance
-he sat down and implored the cloud people to give him a river that he
-might float over the road, and immediately a river appeared and the
-coyote floated with the stream. He was high in the mountains and wished
-to go below to the hare land. After floating a long distance he came
-to the hare land and saw many hares a little distance off, both large
-and small, and they were on both sides of the river. The coyote lay
-down as though he were dead (he was covered in mud), and listened,
-and presently he saw a woman ka´wate (mephitis) approaching, carrying
-her vase and gourd; she was coming for water. Before the coyote saw
-the ka´wate he heard the gourd striking against the vase. As she drew
-near the coyote peeped at her and she looked at him and said: “Here
-is a dead coyote. Where did he come from? I guess from the mountains
-above. I guess he fell into the water and died.” When she came closer
-he looked at her and said: “Come here, woman.” “What do you want?” said
-the ka´wate. “I want you to be my companion,” said the coyote. “I know
-all the hares and other small animals well, and I guess in a little
-while they will all come here, and when they think I am dead they will
-be very happy.” And the two talked much together and the coyote said:
-“Let us be companions, what do you think about it?” “I have no thoughts
-at all,” said the ka´wate. “I,” said the coyote, “think we had better
-work together.” And the ka´wate replied: “It is well.” Then said the
-coyote: “Go and bring me four clubs; I want them for the hares.” When
-the ka´wate returned with the clubs the coyote said: “Put them on the
-ground and cover them with earth.” When this was done he lay upon them.
-Then said the coyote: “Go and bring me the seeds from the pátiän.” (A
-very tall grass; the seeds when ripe are black.) He put the seeds on
-his mouth, nostrils, eyes, and ears and scattered them over his body.
-This he did that the hares might think him dead and being eaten by
-worms. Then he said to the ka´wate: “Look around everywhere for the
-hares; when you see them, say a coyote is dead; they will soon come to
-look at me and they will dance around me for joy because I am dead. You
-return with them, and when they dance tell them to look to the cloud
-people while they dance, and then throw your poison (mephitic fluid)
-up and let it fall upon their faces like rain, and when it goes in
-their eyes they can not see, for the poison of the ka´wate burns like
-red pepper, and when they become blind we can kill them; you will take
-two of the clubs and I will take two, one in either hand.” When the
-ka´wate reached the hares she spoke to the hare chief. “Hare, listen;
-I saw a dead coyote over there.” “Where?” cried the chief. “There by
-the river.” “You are not lying?” said the chief. “No; I speak the
-truth, there is a dead coyote.” “What killed the coyote?” “I don’t know
-what killed him, but I think he must have fallen into the water far
-above and was brought here by the river.” And the chief communicated
-the news to all of his companions and they concluded to send one hare
-alone to see if the ka´wate spoke the truth. “Go quickly,” said they to
-the hare, “and see if the woman speaks the truth.” The hare hastened
-off, and when he reached the coyote he looked carefully all about and
-concluded the coyote had been dead some time, for he saw that the body
-was covered with worms, and returning he told his people what he had
-seen, but some refused to believe that the coyote was dead. It was
-decided to send another messenger, and a second hare was dispatched
-to see if the first one’s story was correct. He returned with the
-same news and so a third and fourth were sent, and each came bearing
-the story that a coyote was dead and being eaten by worms. Then the
-hares decided to go in a body and see the dead coyote. The men, women,
-and children hastened to look upon the dead body of the coyote, and
-rejoicing over his death they struck him with their hands and kicked
-him. There were crowds of hares and they decided to have a great dance.
-Now and then a hare would leave the group of dancers and stamp upon the
-coyote, who lay all the time as though he were dead, and during the
-dance they clapped their hands over their mouths and gave a whoop like
-the war whoop.
-
-After a time the ka´wate stepped apart from the group and said, “All of
-you hares look up, do not hold your heads down, look up to the cloud
-people while you sing and dance; it is much better to hold your heads
-up.” All threw their heads back and looked to ti´ni´a. Then the ka´wate
-threw high her mephitic fluid, which fell like rain upon the faces and
-into the eyes of all the hares, and their eyes were on fire; all they
-could do was to rub them; they could not see anything. And the coyote
-quickly rose, and handed the ka´wate two of the clubs, keeping two
-himself, and they killed all of the hares; there was a great number,
-and they were piled up like stones. Then said the coyote, “Where shall
-I find fire to cook the hares? Ah,” said he, pointing across to a very
-high rock, “that rock gives good shade and it is cool; I will find
-the fire and cook my meat near the shade of the rock;” and he and the
-ka´wate carried all of the hares to this point and the coyote made
-a large fire and threw them into it. When this was done he was very
-warm from his work about the fire and he was also tired, and he lay
-down close to the rock in the shade. He was now perfectly happy, and
-contented to be quiet, but only for a short time. He must be at work
-about something, and he said to the ka´wate, “What shall we do now?”
-and she answered; “I do not know,” then the coyote said, “We will work
-together for something pretty; we will run a race and the one who
-wins will have all the hares.” “Oh,” said the ka´wate, “how could I
-beat you? your feet are so much larger than mine.” “Well,” said the
-coyote, “I will allow you the start of me.” The coyote made a torch of
-the inner shreds of the cedar bark and wrapped it with yucca thread
-and lighting it tied this torch to the end of his tail. The fire was
-attached to his tail to light the grass that he might see everywhere
-about him to watch the ka´wate that she might not escape him. He then
-said, “Woman, I know you can not run fast, you must go first and I will
-wait until you have gone a certain distance.” The ka´wate started off,
-but when out of sight of the coyote she slipped into the house of the
-badger. At the proper time the coyote started with the fire attached to
-his tail. Wherever he touched the grass he set fire to it. The ka´wate
-waited for him to pass and then came out of the house of the badger and
-hastening back to the rock she carried all the hares to a high ledge,
-leaving but four tiny little ones below. The coyote was surprised in
-his run not to overtake the ka´wate. “She must be very quick,” thought
-he. “How could she run so fast,” and after passing around the mountain,
-all the time expecting to see the ka´wate ahead of him, he returned to
-the rock surely expecting to find her there. Not seeing her, he cried,
-“Where can the ka´wate be?”
-
-He was tired and sat down in the shade of the rock. “Why does she not
-come,” thought the coyote; “perhaps she will not return before night,
-her feet are so small; perhaps she will not come at all. Strange I have
-not seen her; she must be far off.” The Ka´wate, who was just above
-him, heard all that he said. She watched him and saw him take a stick
-and look into the mound for the hares. (They had covered the hares
-before leaving the place.) He pulled out a very small one which he
-threw away. He then drew a second one, still smaller than the first,
-and this he also threw off, and again a third, and a fourth, each one
-smaller than the other. “I do not care for the little ones,” he said,
-“I have many here, I will not eat the smaller ones,” and he hunted and
-hunted in the mound for the hares, but found no more; all were gone,
-and he looked about him and said, “That woman has robbed me,” and he
-was glad to collect the four he had cast away and eat them, for he was
-very hungry. After his meal he looked about him and found the ka´wate’s
-footprints on the rocks. He hunted everywhere for her, but he did not
-think to look above, and after searching a long time he became weary
-and laid down to rest. As he looked upward, he saw the woman sitting
-on the ledge of the rock with the hares piled beside her. The coyote
-was hungry for the hares, and he begged the ka´wate to bring him some,
-and she threw him down a very small one, and the coyote was angry with
-her and still more angry with himself, because he could not climb the
-rock; she had gone where he could not go. The coyote was very angry
-when he parted from the ka´wate. After traveling a little way he saw
-a small bird. The bird was hopping about contentedly and the coyote
-thought, “What a beautiful bird, it moves about so gracefully. I guess
-I will work awhile with that bird,” and drawing nearer to the bird, he
-asked, “What beautiful things are you working at?” but the bird could
-not understand the coyote, and he could only stand and admire the bird.
-He saw the bird take out his two eyes and throw them straight up, like
-two stones, to ti´nia, and then look upward, but he had no eyes in
-his head; presently the bird said, “Come my eyes, come quickly, down
-into my head,” and immediately the eyes fell into the sockets of the
-bird, and the bird was apparently pleased, and the eyes appeared much
-brighter than before. The coyote discovering how improved the bird’s
-eyes were, he asked the bird to take out his eyes and throw them up
-that they might become brighter, and the bird took out the coyote’s
-eyes and held an eye in either hand for a little while, then threw them
-to ti´nia, and the coyote looked upward, but he had no eyes, and he
-cried, “Come back, my eyes, come quickly,” and the eyes fell into the
-coyote’s head. He was delighted with the improvement in his eyes, and,
-thinking that they might be made still more brilliant and penetrating
-by throwing them up a second time, he asked the bird to repeat the
-performance. The bird did not care to work any more for the coyote and
-told him so, but the coyote persistently urged the bird to throw his
-eyes up once more. The bird, growing a little angry, said, “Why should
-I work for you, coyote? No, I work no more for you,” but the coyote was
-persistent, and the bird a second time took out his eyes, this time
-causing the coyote such pain that he cried. As the bird threw up the
-eyes the coyote looked up to ti´nia and cried, “Come my eyes come to
-me!” but the eyes continued to ascend and did not return. The coyote
-was much grieved and moved about slowly and awkwardly, for he could not
-see, and he wept bitterly over the loss of his eyes.
-
-The bird was very much annoyed to be thus bothered with the coyote, and
-said to him, “Go away now; I am tired of you, go off and hunt for other
-eyes, do not remain to weep and bother me,” but the coyote refused to
-leave and begged and entreated the bird to find eyes for him. Finally
-the bird gathered gum from a piñon tree and rolled two small bits
-between the palms of his hands, and, when they were round, he placed
-the two balls into the eye sockets of the coyote, who was then able to
-see, but not clearly as before, and these eyes, instead of being black
-like his other eyes, were slightly yellow. “Now,” said the bird, “you
-can remain no longer.”
-
-After traveling some little distance the coyote met a deer with two
-fawns; the fawns were beautifully spotted, and he said to the deer,
-“How did you paint your children, they are so beautiful?” The deer
-replied, “I painted them with fire from the cedar.” “And how did you
-do the work?” inquired the coyote. “I put my children into a cave,”
-answered the deer, “and built a fire of cedar in front of the cave, and
-every time a spark flew from the fire it struck my children, making a
-beautiful spot.” “Oh,” said the coyote, “I will do the same and make my
-children beautiful,” and he hurried to his house and put his children
-into a cave and built a fire of cedar, and then stood off to watch
-the fire. The children cried much, because the fire was very hot. The
-coyote tried to stop their cries by telling them they would soon be
-beautiful like the children of the deer. After a time their weeping
-ceased and the coyote thought his words had comforted them, but, in
-fact, the children were burned to death. When the cedar was consumed
-the coyote hastened to the cave, expecting to find his children very
-beautiful, but instead he found them dead; he was enraged with the
-deer and ran fast to hunt her, but he could find her nowhere, and he
-returned to his house much distressed and much disgusted with himself
-for having been so easily fooled by the deer.
-
-
-                      THE COYOTE AND THE COUGAR.
-
-When the world was new the coyote was very industrious. He was always
-at work passing around the world everywhere. He was never lazy, but his
-thoughts were not good. He visited one camp of people and told them he
-belonged to the Corn people; at another camp he said he belonged to
-the Knife people. Both times he lied. After a while the coyote told
-the cougar, who was the father of all game, that he would like to be
-a ho´naaite. The cougar replied, “When your thoughts are good, then
-you may become one.” “I guess the coyote is not lying, he has good
-thoughts now,” and the cougar said to him, “Come in four days to me
-and we will make hä´chamoni.” The coyote returned on the fourth day
-and worked eight days with the cougar preparing hä´chamoni. He was
-supposed to abstain during this time from food, drink, and smoking, and
-to practice continency. The cougar also fasted and practiced continency
-for the same period of time. Each night when it was dark the cougar
-said, “You, man coyote, now it is night, take this food which I give
-you and offer it to Ko´pĭshtaia.” The first night the coyote returned
-with a contented heart, and upon entering the cougar’s house he sat
-down. The second night after the coyote left the house with the food
-for Ko´pĭshtaia, he felt a little hungry, and he said to himself,
-“Last night I was not hungry, now I am hungry, alas! I am afraid or
-I would eat this food. Why have I wished to be a ho´naaite? I have
-food here and I wish to eat it, for I am hungry and yet I am afraid.”
-And so he argued with himself until he overcame all scruples and ate
-the food. “Now,” said he, “I am contented; I am no longer hungry;”
-and he returned to the cougar, pretending he had offered the food to
-Ko´pĭshtaia, and so the remaining eight nights the coyote ate the food
-which was given him by the cougar to offer to Ko´pĭshtaia, but he said
-nothing of this to anyone. The cougar grew to be straight and had
-no belly, but the coyote did not change in appearance, and the sixth
-night the cougar began to suspect that the coyote was not making his
-offerings to Ko´pĭshtaia. The coyote told the cougar each night that
-he was contented and was not hungry. “I think you are a little sad,”
-the cougar replied. “No, I am not sad; my stomach is strong,” said
-the coyote, “I can fast eight days; I wonder that I am not a little
-sad. Why am I not hungry? I feel strong all the time that I am passing
-about.”
-
-On the seventh day the cougar and the coyote worked very hard all day
-making hä´chamoni, and when the work was completed the cougar taught
-the coyote the song which he would sing as ho´naaite of the Coyote
-Society. They sang all the eighth day and night and at the conclusion
-of the song the coyote was ordained a ho´naaite. Then said the cougar
-to the coyote, “Go now and kill a deer, and when you kill the deer
-bring the meat here and we will eat,” and the coyote said, “It is
-well;” and he went to hunt the deer. In the early morning the coyote
-saw a deer, but the deer ran fast, and, though he followed him all day,
-he could not get close enough to catch him; he did not carry arrows,
-but was to catch him with his hands, and at night the coyote returned
-worn out. While the coyote was absent the cougar thought, “I guess the
-coyote will be gone all day,” and when evening came and the coyote was
-still absent he thought, “The coyote has not a good head or thoughts
-for a ho´naaite.” When the coyote returned at night the cougar said,
-“Why have you been gone all day and come back without a deer?” “I
-saw a deer,” said the coyote, “early this morning, and I ran all day
-following him; I went very far and am tired.” “Well,” said the cougar,
-“why is it your head and heart cared to be a ho´naaite? I gave you food
-for Ko´pĭshtaia and you, coyote, you ate the food that should have been
-given to Ko´pĭshtaia; this is why you did not catch the deer to-day.
-Had you given the food to Ko´pĭshtaia, instead of eating it, you would
-have caught the deer.” The coyote thought much, but did not say a word.
-He slept that night in the cougar’s house, and at dawn the cougar said
-to one of his own people, “you go and catch a deer.” “Well, be it so,”
-said the companion, and he started for the deer before the sun was up.
-In a short time he saw one; it was very near him, and with one jump
-he sprang upon the game and caught it before the sun was yet up, and
-hurrying back to the house of his chief he said, “Here is the meat of
-the deer.”
-
-The chief was much pleased and contented, but the coyote was very
-sad. All the companions of the cougar were happy and rejoiced. “Good,
-my son!” said the cougar, “I am much contented; we will pay the
-Ko´pĭshtaia with plumes; now we will eat the flesh of the deer.” The
-chief ate first and the others after him; he would not give any of the
-meat to the coyote, because the coyote’s thoughts were not good. The
-chief enjoyed his food greatly, this being the ninth morning from the
-beginning of his fast. The cougar said to the coyote, “Your thoughts
-and heart are not good; you are no longer a ho´naaite; go! You will
-henceforth travel quickly over and about the world; you will work
-much, passing about, but you will never understand how to kill the
-deer, antelope, or any game; I do not travel fast, but my thoughts are
-good, and when I call the deer they come quickly.” Since that time the
-coyote is always hunting the deer, rabbit, and other game, but is not
-successful.
-
-
-                      THE COYOTE AND RATTLESNAKE.
-
-The coyote’s house was near the house of the rattlesnake. The coyote
-said to the snake, “Let us walk together,” and while walking he said
-to the snake, “To-morrow come to my house.” In the morning the snake
-went to the house of the coyote and moved along slowly on the floor,
-shaking his rattle. The coyote sat to one side, much afraid; he became
-frightened after watching the movements of the snake and hearing the
-noise of the rattle. The coyote had a pot of rabbit meat cooking on
-the fire, which he placed in front of the snake, inviting him to eat,
-saying, “Companion, eat.” “No, companion, I will not eat your meat;
-I do not understand your food,” said the snake. “What food do you
-eat?” asked the coyote. “I eat the yellow flowers of the corn,” was
-the reply, and the coyote immediately began to look around for some,
-and when he found the pollen, the snake said, “Put some on the top of
-my head that I may eat it,” and the coyote, standing as far off as
-possible, dropped a little on the snake’s head. The snake said, “Come
-nearer and put enough on my head that I may find it.” He was very much
-afraid, but after a while he came close to the snake and put the pollen
-on his head, and after eating the pollen the snake thanked the coyote
-saying, “I will go now and pass about,” but before leaving he invited
-the coyote to his house: “Companion, to-morrow you come to my house.”
-“Very well,” said the coyote, “to-morrow I will go to your house.” The
-coyote thought much what the snake would do on the morrow. He made a
-small rattle (by placing tiny pebbles in a gourd) and attached it to
-the end of his tail, and, testing it, he was well satisfied and said:
-“This is well;” he then proceeded to the house of the snake. When he
-was near the house he shook his tail and said to himself, “This is
-good; I guess when I go into the house the snake will be very much
-afraid of me.” He did not walk into the house, but moved like a snake.
-The coyote could not shake the rattle as the snake did his; he had to
-hold his tail in his hand. When he shook his rattle the snake appeared
-afraid and said, “Companion, I am much afraid of you.” The snake had a
-stew of rats on the fire, which he placed before the coyote and invited
-him to eat, saying, “Companion, eat some of my food,” and the coyote
-replied, “I do not understand your food; I can not eat it, because I do
-not understand it.” The snake insisted upon his eating, but the coyote
-continued to refuse, saying, “If you will put some of the flower of
-the corn on my head I will eat; I understand that food.” The snake
-quickly procured some corn pollen, but he pretended to be afraid to
-go too near the coyote, and stood off a distance. The coyote told him
-to come nearer and put it well on the top of his head; but the snake
-replied, “I am afraid of you.” The coyote said, “Come nearer to me;
-I am not bad,” and the snake came closer and put the pollen on the
-coyote’s head and the coyote tried to eat the pollen; but he had not
-the tongue of the snake, so could not take it from his head. He made
-many attempts to reach the top of his head, putting his tongue first
-on one side of his nose and then on the other, but he could only reach
-either side of his nose. His repeated failures made the snake laugh
-heartily. The snake put his hand over his mouth, so that the coyote
-should not see him laugh; he really hid his head in his body. The
-coyote was not aware that the snake discovered that he could not obtain
-the food. As he left the snake’s house he held his tail in his hand and
-shook the rattle; and the snake cried, “Oh companion! I am so afraid
-of you,” but in reality the snake shook with laughter. The coyote,
-returning to his house, said to himself, “I was such a fool; the snake
-had much food to eat and I would not take it. Now I am very hungry,”
-and he went out in search of food.
-
-
-                             THE SKÁTONA.
-
-The myth of the ska´tona (a monster plumed serpent) who, in the old
-time, ate the people, is familiar to every man, woman, and child of
-Sia. This serpent, who lived in the mountains, did not move to catch
-the people, but drew them to him with his breath; he never called but
-one person at a time, compelling each one to approach sidewise so that
-he could not be seen. The hand was usually grabbed first, then the
-serpent would take the hand into his mouth and gradually devour his
-victim.
-
-+----------------------------------------------------------------------+
-|                             FOOTNOTES:                               |
-|                                                                      |
-| [1] The author mentions gratefully the share of this work performed  |
-| by her late husband, Mr. James Stevenson, whose notes taken during   |
-| his last year’s work in the field have been freely used by her and   |
-| whose life interest in the North American Indians has been her       |
-| inspiration.                                                         |
-|                                                                      |
-| [2] Davis, Spanish Conquest of New Mexico, 1869, pp. 351, 352.       |
-|                                                                      |
-| [3] The writer is indebted to Mr. A. F. Bandelier for the            |
-| information regarding the Catholic missions.                         |
-|                                                                      |
-| [4] Sûs´sĭstinnako is referred to both as father and mother, he      |
-| being the parent of all, and sometimes as grandmother or the first   |
-| parent.                                                              |
-|                                                                      |
-| [5] In this paper the words “cardinal points” are used to signify    |
-| north, west, south, east, zenith, and nadir.                         |
-|                                                                      |
-| [6] The Ï´ärriko or ya´ya (mother) is an ear of corn which may       |
-| be any color but must be symmetrically perfect, and not a grain      |
-| must be missing. Eagle and parrot plumes are placed in pyramidal     |
-| form around the corn. In order that the center feathers may be       |
-| sufficiently long they are each attached to a very delicate splint.  |
-| The base of this pyramid is formed of splints woven together with    |
-| native cotton cord and ornamented at the top with shells and         |
-| precious beads. A pad of native cotton is attached to the lower      |
-| end of the corn. When the ya´ya is completed there is no evidence    |
-| of the corn, which is renewed every four years when the old corn     |
-| is planted. The ya´ya is made only by the theurgists of the cult     |
-| societies, and continency must be practiced four days previous       |
-| to the making of the Ï´ärriko, and an emetic taken each of the       |
-| four mornings before breaking fast for purification from conjugal    |
-| relations. A ya´ya is presented by the theurgist to each official    |
-| member, the little ones being apparently as appreciative and proud   |
-| as their elders of the honor conferred upon them. The Ï´ärriko       |
-| is the Sia’s supreme idol. The one given to the writer by the        |
-| theurgist of the knife society is now in the National Museum.        |
-|                                                                      |
-| [7] Though it is not mentioned in the story, it seems to be          |
-| understood that these games were played for the houses, for had      |
-| Po´shaiyänne lost the games he would have lost the houses.           |
-|                                                                      |
-| [8] Ancient flat shell beads as thin as paper.                       |
-|                                                                      |
-| [9] This reference to tables appears to evidence the fact that this  |
-| portion of the cosmogony is of later date, and the whole paragraph   |
-| savors of a coloring from Christian or biblical teaching.            |
-|                                                                      |
-| [10] The culture hero of the Sia bears a name similar to that of     |
-| the corresponding prodigy among the Zuñi. The same is true of other  |
-| of their mythological beings.                                        |
-|                                                                      |
-| [11] Fifth Ann. Rept. Bu. Eth., pp. 539-553.                         |
-|                                                                      |
-| [12] Presiding officer of a cult society.                            |
-|                                                                      |
-| [13] This society differed from the one of the same name afterwards  |
-| organized in the upper world; knife in the former referring to       |
-| the implement used for domestic and other purposes, while the        |
-| word in the latter indicates the arrows presented to Ma´asewe and    |
-| U´yuuyewĕ, the two war heroes, sons of the sun, by their father.     |
-|                                                                      |
-| [14] The ho´naaite, in this instance, is not, strictly speaking,     |
-| the theurgist, for the priest-doctor of the society of warriors      |
-| practices surgery exclusively, such as extracting balls and          |
-| arrows, while the theurgist has to deal with afflictions caused      |
-| by witchcraft and the anger of certain animals and insects, he       |
-| acting simply as the agent of the prey animals. The functions of     |
-| the ho´naaites of the Koshai´ri and Quer´ränna also differ from      |
-| those of the other societies. As these two societies received their  |
-| songs and medicine directly from the sun, they are not entitled      |
-| to the slat altars used in ceremonials and given by Ût´sĕt to the    |
-| societies in the lower world; only those ho´naaites who practice     |
-| through the power of the prey animals possess the sand paintings.    |
-| The Warriors, Koshai´ri and Quer´ränna, make their cloud emblems of  |
-| meal.                                                                |
-|                                                                      |
-| [15] The sacred meal, or shell mixture as it is often called by the  |
-| Sia, may be prepared by an adult of either sex; it is composed of    |
-| coarsely ground meal, powdered shells, and turkis.                   |
-|                                                                      |
-| [16] A member of a society is selected by the ho´naaite to collect   |
-| the willow twigs from which the hä´chamoni are made. The ho´naaite   |
-| arranges a bunch of bird plumes which the collector attaches to      |
-| the limb of a willow, saying: “I have come to collect twigs for      |
-| hä´chamoni and I pay you with these plumes.” The tree to which the   |
-| plumes are attached is not touched, but the one nearest to it. A     |
-| stroke at the place where the twig is to be cut is made with an      |
-| ancient stone knife and the twig is severed from the tree on a line  |
-| at right angles with itself, the stick varying from four inches to   |
-| a foot in length, according to the symmetry of the twig, which is    |
-| divided by three cuts (these having first been indicated by the      |
-| stone knife), leaving the selected portion with a pointed end which  |
-| in cross section would show an equilateral triangle.                 |
-|                                                                      |
-| [17] The Sia do not differ from the Zuñi, Tusayan, and Navajo in     |
-| their process of preparing sand paintings, the powdered pigment      |
-| being sprinkled between the index finger and thumb. All these        |
-| Indian artists work rapidly.                                         |
-|                                                                      |
-| [18] The uncolored illustrations are from photographs by Miss May    |
-| S. Clark, the interior views being by flash light. The writer is     |
-| pleased to congratulate Miss Clark for having succeeded under the    |
-| most trying circumstances.                                           |
-|                                                                      |
-| [19] All the figures show the feet as they are colored before the    |
-| moccasins are put on. The red spot on the body designates the        |
-| heart, the black spot on the figure of the member of the fire        |
-| society indicates the coal which is eaten. The white around the      |
-| face, arms, and legs is down from the breast of the hawk.            |
-|                                                                      |
-| [20] Female members are never present at the ceremonial of brushing  |
-| with straws and feathers, and therefore the ya´ya belonging to the   |
-| woman and child were not to be seen on this occasion, and neither    |
-| did the one captured from the Navajo appear.                         |
-|                                                                      |
-| [21] The portraits of the ho´naaites were made in secluded spots in  |
-| the woods. The hair is not arranged as it is in the ceremonials,     |
-| fear of discovery preventing the proper arrangement and adornment    |
-| with feathers. (Pl. XXX.)                                            |
-|                                                                      |
-| [22] There were other Ka´ᵗsuna, however, which were in the upper    |
-| world before the Sia came. While the Sia can not account for their   |
-| origin they are also personated by them.                             |
-|                                                                      |
-| [23] The aged ho´naaite has since died.                              |
-|                                                                      |
-| [24] Here the singers sprinkle pollen to the north with an under     |
-| wave of the hand.                                                    |
-|                                                                      |
-| [25] Can not be translated.                                          |
-|                                                                      |
-| [26] Shell mixture and sacred meal are synonymous.                   |
-|                                                                      |
-| [27] After the religious services it is usual for the ho´naaite      |
-| to absent himself, even though he be the woman’s husband or          |
-| father; his remaining being an evidence of unusual devotion.         |
-| The mother-in-law may be present at childbirth, but not the          |
-| father-in-law unless he be the chosen ho´naaite for the occasion,    |
-| and his affection for the daughter-in-law prompting him to remain,   |
-| this, however, being very rare. “Should the expectant mother fail    |
-| to bend her thoughts upon the event to come the child would not      |
-| care to be born and would lie still and die.” It is rare for a Sia   |
-| woman to die in childbirth; or for a child to he stillborn.          |
-|                                                                      |
-| [28] The doctress names all infants, one name usually serving the    |
-| female through life, but the male may have a plurality of names;     |
-| for example, upon his return after a long journey, or after having   |
-| performed some valorous deed his head is bathed in yucca suds by     |
-| some female member of the cult society to which he belongs, or by a  |
-| member of his clan, when she bestows an appropriate name.            |
-|                                                                      |
-+----------------------------------------------------------------------+
-
-
-Transcriber’s Notes:
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- - Obvious typographical errors have been silently corrected.
- - Native words spacing, hyphenation, and markup varies, this
-   has been left as is.
-
-
-
-
-
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-
-
-<pre>
-
-The Project Gutenberg EBook of The Sia, by Matilda Coxe Stevenson
-
-This eBook is for the use of anyone anywhere in the United States and most
-other parts of the world at no cost and with almost no restrictions
-whatsoever.  You may copy it, give it away or re-use it under the terms of
-the Project Gutenberg License included with this eBook or online at
-www.gutenberg.org.  If you are not located in the United States, you'll have
-to check the laws of the country where you are located before using this ebook.
-
-Title: The Sia
-       (1894 N 11 / 1889-1890 (pages 3-158))
-
-Author: Matilda Coxe Stevenson
-
-Release Date: September 10, 2020 [EBook #63175]
-
-Language: English
-
-Character set encoding: UTF-8
-
-*** START OF THIS PROJECT GUTENBERG EBOOK THE SIA ***
-
-
-
-
-Produced by Robert Tonsing, PM for Bureau of American
-Ethnology, The Internet Archive (American Libraries) and
-the Online Distributed Proofreading Team at
-https://www.pgdp.net (This file was produced from images
-generously made available by the Bibliothèque nationale
-de France (BnF/Gallica) at http://gallica.bnf.fr)
-
-
-
-
-
-
-</pre>
-
-
-  <div class="figcenter">
-    <img id="coverpage" src="images/cover.jpg" alt="" width="625" height="1000" />
-  </div>
-
-  <div class="titlepage bdtop bdbottom mt10">
-    <p><span class="pagenum" id="Page_3">3</span></p>
-    <div class="">SMITHSONIAN INSTITUTION—BUREAU OF ETHNOLOGY.</div>
-
-    <h1 class="gespertt">THE SIA.</h1>
-
-    <div class="lh2 mb5"><span class="small">BY</span><br />MATILDA COXE
-      STEVENSON.</div>
-  </div>
-
-  <div class="chapter">
-    <span class="pagenum" id="Page_5">5</span>
-    <h2 class="xlarge" id="CONTENTS">CONTENTS.</h2>
-  </div>
-  <hr class="short" />
-
-  <table summary="Contents">
-    <tbody>
-      <tr>
-        <td>&nbsp;</td>
-        <td class="tdr">
-          <div class="small">Page.</div>
-        </td>
-      </tr>
-      <tr>
-        <td class="tdl"><a href="#INTRODUCTION">Introduction</a></td>
-        <td class="tdr">
-          <div>9</div>
-        </td>
-      </tr>
-      <tr>
-        <td class="tdl"><a href="#COSMOGONY">Cosmogony</a></td>
-        <td class="tdr">
-          <div>26</div>
-        </td>
-      </tr>
-      <tr>
-        <td class="tdl"><a href="#CULT_SOCIETIES">Cult societies</a></td>
-        <td class="tdr">
-          <div>69</div>
-        </td>
-      </tr>
-      <tr>
-        <td class="tdl"><a href="#THEURGISTIC_RITES">Theurgistic rites</a></td>
-        <td class="tdr">
-          <div>73</div>
-        </td>
-      </tr>
-      <tr>
-        <td class="tdl2"><a href="#RAIN_CEREMONIAL_OF_THE_SNAKE_SOCIETY">Rain
-            ceremonial of the Snake society</a></td>
-        <td class="tdr">
-          <div>76</div>
-        </td>
-      </tr>
-      <tr>
-        <td class="tdl2"><a href="#RAIN_CEREMONIAL_OF_THE_GIANT_SOCIETY">Rain
-            ceremonial of the Giant society</a></td>
-        <td class="tdr">
-          <div>91</div>
-        </td>
-      </tr>
-      <tr>
-        <td class="tdl2"><a href="#FOUR_NIGHTS_CEREMONIAL">Four nights’
-            ceremonial of the Giant society for the healing of a sick boy</a>
-        </td>
-        <td class="tdr">
-          <div>97</div>
-        </td>
-      </tr>
-      <tr>
-        <td class="tdl2"><a href="#RAIN_CEREMONIAL_OF_THE_KNIFE_SOCIETY">Rain
-            ceremonial of the Knife society</a></td>
-        <td class="tdr">
-          <div>101</div>
-        </td>
-      </tr>
-      <tr>
-        <td class="tdl2"><a href="#SOCIETY_OF_THE_QUERRANNA">Society of the
-            Quer´ränna</a></td>
-        <td class="tdr">
-          <div>112</div>
-        </td>
-      </tr>
-      <tr>
-        <td class="tdl2"><a href="#RAIN_CEREMONIAL_OF_THE_QUERRANNA_SOCIETY">Rain ceremonial of
-            the Quer´ränna society</a></td>
-        <td class="tdr">
-          <div>113</div>
-        </td>
-      </tr>
-      <tr>
-        <td class="tdl2"><a href="#OTHER_SOCIETIES">Other societies</a></td>
-        <td class="tdr">
-          <div>116</div>
-        </td>
-      </tr>
-      <tr>
-        <td class="tdl2"><a href="#SOCIETY_OF_THE_COUGAR">Society of the
-            cougar</a></td>
-        <td class="tdr">
-          <div>118</div>
-        </td>
-      </tr>
-      <tr>
-        <td class="tdl2"><a href="#SOCIETY_OF_WARRIORS">Society of Warriors</a>
-        </td>
-        <td class="tdr">
-          <div>121</div>
-        </td>
-      </tr>
-      <tr>
-        <td class="tdl"><a href="#SONGS">Songs</a></td>
-        <td class="tdr">
-          <div>123</div>
-        </td>
-      </tr>
-      <tr>
-        <td class="tdl2"><a href="#A_RAIN_SONG_OF_THE_SHUWI_CHAIAN">A rain song
-            of the Shū´wi Chai´än (Snake society)</a></td>
-        <td class="tdr">
-          <div>123</div>
-        </td>
-      </tr>
-      <tr>
-        <td class="tdl2"><a href="#A_SONG_OF_THE_SHUWI_CHAIAN">A song of the
-            Shū´wi Chai´än (Snake society) for healing the sick</a></td>
-        <td class="tdr">
-          <div>125</div>
-        </td>
-      </tr>
-      <tr>
-        <td class="tdl2"><a href="#A_RAIN_SONG_OF_THE_SKOYO_CHAIAN">A rain song
-            of the Sko´yo Chai´än (Giant society)</a></td>
-        <td class="tdr">
-          <div>126</div>
-        </td>
-      </tr>
-      <tr>
-        <td class="tdl2"><a href="#A_SONG_OF_THE_SKOYO_CHAIAN">A song of the
-            Sko´yo Chai´än (Giant society) for healing the sick</a></td>
-        <td class="tdr">
-          <div>127</div>
-        </td>
-      </tr>
-      <tr>
-        <td class="tdl2"><a href="#A_RAIN_SONG_OF_THE_HISTIAN_CHAIAN">A rain
-            song of the Hĭis´tiän Chai´än (Knife society)</a></td>
-        <td class="tdr">
-          <div>128</div>
-        </td>
-      </tr>
-      <tr>
-        <td class="tdl2"><a href="#PORTIAN_OF_A_RAIN_SONG_OF_THE_HISTIAN_CHAIAN">Portion of a
-            rain song of the Hĭs´tiän Chai´än (Knife society)</a></td>
-        <td class="tdr">
-          <div>129</div>
-        </td>
-      </tr>
-      <tr>
-        <td class="tdl2"><a href="#A_RAIN_SONG_OF_THE_QUERRANNA_CHAIAN">A rain
-            song of the Quer´ränna Chai´än</a></td>
-        <td class="tdr">
-          <div>130</div>
-        </td>
-      </tr>
-      <tr>
-        <td class="tdl2"><a href="#PRAYER_FOR_SICK_INFANT">Prayer for sick
-            infant</a></td>
-        <td class="tdr">
-          <div>130</div>
-        </td>
-      </tr>
-      <tr>
-        <td class="tdl"><a href="#CHILDBIRTH">Childbirth</a></td>
-        <td class="tdr">
-          <div>132</div>
-        </td>
-      </tr>
-      <tr>
-        <td class="tdl"><a href="#MORTUARY_BELIEFS_AND_CUSTOMS">Mortuary customs
-            and beliefs</a></td>
-        <td class="tdr">
-          <div>143</div>
-        </td>
-      </tr>
-      <tr>
-        <td class="tdl"><a href="#MYTHS">Myths</a></td>
-        <td class="tdr">
-          <div>146</div>
-        </td>
-      </tr>
-      <tr>
-        <td class="tdl2"><a href="#THE_COYOTE_ENCOUNTERS_DISAPPOINTMENT">The
-            Coyote encounters disappointment</a></td>
-        <td class="tdr">
-          <div>147</div>
-        </td>
-      </tr>
-      <tr>
-        <td class="tdl2"><a href="#THE_COYOTE_AND_THE_COUGAR">The Coyote and the
-            Cougar</a></td>
-        <td class="tdr">
-          <div>154</div>
-        </td>
-      </tr>
-      <tr>
-        <td class="tdl2"><a href="#THE_COYOTE_AND_THE_RATTLESNAKE">The Coyote
-            and the Rattlesnake</a></td>
-        <td class="tdr">
-          <div>156</div>
-        </td>
-      </tr>
-      <tr>
-        <td class="tdl2"><a href="#THE_SKATONA">The Skátona</a></td>
-        <td class="tdr">
-          <div>157</div>
-        </td>
-      </tr>
-    </tbody>
-  </table>
-
-  <hr class="page" />
-  <div class="chapter">
-    <span class="pagenum" id="Page_7">7</span>
-    <h2 class="xlarge" id="ILLUSTRATIONS">ILLUSTRATIONS.</h2>
-  </div>
-  <hr class="short" />
-
-  <table summary="Illustrations">
-    <tbody>
-      <tr>
-        <td>&nbsp;</td>
-        <td>&nbsp;</td>
-        <td>&nbsp;</td>
-        <td class="tdr">
-          <div class="small">Page.</div>
-        </td>
-      </tr>
-      <tr>
-        <td rowspan="35" class="vat"><span class="smcap">Pl.</span></td>
-        <td class="tdrt">
-          <div><a href="#i_008">I.</a></div>
-        </td>
-        <td class="tdl">A view of Sia, showing a portion of village in ruins
-        </td>
-        <td class="tdr">
-          <div>8</div>
-        </td>
-      </tr>
-      <tr>
-        <td class="tdrt">
-          <div><a href="#i_010">II.</a></div>
-        </td>
-        <td class="tdl">Plaza, Sia</td>
-        <td class="tdr">
-          <div>10</div>
-        </td>
-      </tr>
-      <tr>
-        <td class="tdrt">
-          <div><a href="#i_012p">III.</a></div>
-        </td>
-        <td class="tdl">Sisters; cleverest artists in ceramics in Sia</td>
-        <td class="tdr">
-          <div>12</div>
-        </td>
-      </tr>
-      <tr>
-        <td class="tdrt">
-          <div><a href="#i_014">IV.</a></div>
-        </td>
-        <td class="tdl">Group of Sia vases</td>
-        <td class="tdr">
-          <div>14</div>
-        </td>
-      </tr>
-      <tr>
-        <td class="tdrt">
-          <div><a href="#i_016">V.</a></div>
-        </td>
-        <td class="tdl">The Oracle</td>
-        <td class="tdr">
-          <div>16</div>
-        </td>
-      </tr>
-      <tr>
-        <td class="tdrt">
-          <div><a href="#i_022p">VI.</a></div>
-        </td>
-        <td class="tdl">Stone house showing plaster on exterior</td>
-        <td class="tdr">
-          <div>22</div>
-        </td>
-      </tr>
-      <tr>
-        <td class="tdrt">
-          <div><a href="#i_024p">VII.</a></div>
-        </td>
-        <td class="tdl">Stampers at work</td>
-        <td class="tdr">
-          <div>24</div>
-        </td>
-      </tr>
-      <tr>
-        <td class="tdrt">
-          <div><a href="#i_026p">VIII.</a></div>
-        </td>
-        <td class="tdl">Pounders completing work</td>
-        <td class="tdr">
-          <div>26</div>
-        </td>
-      </tr>
-      <tr>
-        <td class="tdrt">
-          <div><a href="#i_040">IX.</a></div>
-        </td>
-        <td class="tdl">I-är-ri-ko, a Sia fetich</td>
-        <td class="tdr">
-          <div>40</div>
-        </td>
-      </tr>
-      <tr>
-        <td class="tdrt">
-          <div><a href="#i_070">X.</a></div>
-        </td>
-        <td class="tdl">Personal adornment when received into third degree of official
-          membership in Cult society (<i>A</i>, Ko-shai-ri; <i>B</i>, Quer´-rän-na;
-          <i>C</i>, Snake society</td>
-        <td class="tdr">
-          <div>70</div>
-        </td>
-      </tr>
-      <tr>
-        <td class="tdrt">
-          <div><a href="#i_074">XI.</a></div>
-        </td>
-        <td class="tdl">Hä´-cha-mo-ni before plume offerings are attached
-          (<i>A</i>, hä´-cha-mo-ni
-          and official staff deposited for Sûs sĭs-tin-na-ko; <i>B</i>, hä´-cha-mo-ni
-          and official staff deposited for the sun; <i>C</i>, hä´-cha-mo-ni
-          and official staff deposited for the cloud priest of the
-          north; <i>D</i>, hä´-cha-mo-ni and official staff deposited for the
-          cloud priest of the west; <i>E</i>, hä´-cha-mo-ni and official staff
-          deposited for the cloud priest of the zenith)</td>
-        <td class="tdr">
-          <div>74</div>
-        </td>
-      </tr>
-      <tr>
-        <td class="tdrt">
-          <div><a href="#i_076">XII.</a></div>
-        </td>
-        <td class="tdl">Hä´-cha-mo-ni with plume offerings attached (<i>F</i>,
-          hä´-cha-mo-ni
-          deposited for the Sia woman of the north and of the west; <i>G</i>,
-          hä´-cha-mo-ni offered to the cloud woman of the cardinal
-          points; <i>H</i>, gaming block offered to the cloud people; <i>I</i>,
-          hä´-cha-mo-ni
-          and official staff deposited for the snake ho´-na-ai-te
-          of the north)</td>
-        <td class="tdr">
-          <div>76</div>
-        </td>
-      </tr>
-      <tr>
-        <td class="tdrt">
-          <div><a href="#i_078">XIII.</a></div>
-        </td>
-        <td class="tdl">Hä´-cha-mo-ni with plumes attached (<i>A</i>, deposited
-          for cloud
-          priest of the north; <i>B</i>, deposited for Ho-chan-ni, arch ruler
-          of the cloud priests of the world; <i>C</i>, deposited for cloud
-          woman of the north; <i>D</i>, bunch of plumes offered apart from
-          hä´-cha-mo-ni; <i>E</i>, bunch of plumes offered apart from
-          hä´-cha-mo-ni)</td>
-        <td class="tdr">
-          <div>78</div>
-        </td>
-      </tr>
-      <tr>
-        <td class="tdrt">
-          <div><a href="#i_080">XIV.</a></div>
-        </td>
-        <td class="tdl">Altar and sand painting of Snake society</td>
-        <td class="tdr">
-          <div>80</div>
-        </td>
-      </tr>
-      <tr>
-        <td class="tdrt">
-          <div><a href="#i_082">XV.</a></div>
-        </td>
-        <td class="tdl">Altar of Snake society</td>
-        <td class="tdr">
-          <div>82</div>
-        </td>
-      </tr>
-      <tr>
-        <td class="tdrt">
-          <div><a href="#i_084">XVI.</a></div>
-        </td>
-        <td class="tdl">Ceremonial vase</td>
-        <td class="tdr">
-          <div>84</div>
-        </td>
-      </tr>
-      <tr>
-        <td class="tdrt">
-          <div><a href="#i_086">XVII.</a></div>
-        </td>
-        <td class="tdl">Vice ho´-na-ai-te of Snake society</td>
-        <td class="tdr">
-          <div>86</div>
-        </td>
-      </tr>
-      <tr>
-        <td class="tdrt">
-          <div><a href="#i_090">XVIII.</a></div>
-        </td>
-        <td class="tdl">Altar and sand painting of Giant society (<i>A</i>,
-          altar; <i>B</i>, sand painting)</td>
-        <td class="tdr">
-          <div>90</div>
-        </td>
-      </tr>
-      <tr>
-        <td class="tdrt">
-          <div><a href="#i_092">XIX.</a></div>
-        </td>
-        <td class="tdl">Altar of Giant society photographed during ceremonial
-        </td>
-        <td class="tdr">
-          <div>92</div>
-        </td>
-      </tr>
-      <tr>
-        <td class="tdrt">
-          <div><a href="#i_094">XX.</a></div>
-        </td>
-        <td class="tdl">Ho´-na-ai-te of Giant society</td>
-        <td class="tdr">
-          <div>94</div>
-        </td>
-      </tr>
-      <tr>
-        <td class="tdrt">
-          <div><a href="#i_096">XXI.</a></div>
-        </td>
-        <td class="tdl">Sick boy in ceremonial chamber of Giant society</td>
-        <td class="tdr">
-          <div>96</div>
-        </td>
-      </tr>
-      <tr>
-        <td class="tdrt">
-          <div><span class="pagenum" id="Page_8">8</span><a href="#i_098">XXII.</a></div>
-        </td>
-        <td class="tdl">Altar and sand painting of Knife society</td>
-        <td class="tdr">
-          <div>98</div>
-        </td>
-      </tr>
-      <tr>
-        <td class="tdrt">
-          <div><a href="#i_100">XXIII.</a></div>
-        </td>
-        <td class="tdl">Altar of Knife society photographed during ceremonial
-        </td>
-        <td class="tdr">
-          <div>100</div>
-        </td>
-      </tr>
-      <tr>
-        <td class="tdrt">
-          <div><a href="#i_102p">XXIV.</a></div>
-        </td>
-        <td class="tdl">Ho´-na-ai-te of Knife society</td>
-        <td class="tdr">
-          <div>102</div>
-        </td>
-      </tr>
-      <tr>
-        <td class="tdrt">
-          <div><a href="#i_104">XXV.</a></div>
-        </td>
-        <td class="tdl">Altar of Knife society, with ho´-na-ai-te and vice
-          ho´-na-ai-te on either side</td>
-        <td class="tdr">
-          <div>104</div>
-        </td>
-      </tr>
-      <tr>
-        <td class="tdrt">
-          <div><a href="#i_108">XXVI.</a></div>
-        </td>
-        <td class="tdl">Shrine of Knife society</td>
-        <td class="tdr">
-          <div>108</div>
-        </td>
-      </tr>
-      <tr>
-        <td class="tdrt">
-          <div><a href="#i_110">XXVII.</a></div>
-        </td>
-        <td class="tdl">Shrine of Knife society</td>
-        <td class="tdr">
-          <div>110</div>
-        </td>
-      </tr>
-      <tr>
-        <td class="tdrt">
-          <div><a href="#i_112">XXVIII.</a></div>
-        </td>
-        <td class="tdl">Altar of Quer´-rän-na society</td>
-        <td class="tdr">
-          <div>112</div>
-        </td>
-      </tr>
-      <tr>
-        <td class="tdrt">
-          <div><a href="#i_114">XXIX.</a></div>
-        </td>
-        <td class="tdl">Altar of Quer´-rän-na society</td>
-        <td class="tdr">
-          <div>114</div>
-        </td>
-      </tr>
-      <tr>
-        <td class="tdrt">
-          <div><a href="#i_116">XXX.</a></div>
-        </td>
-        <td class="tdl">Ho´-na-ai-te of Quer´-rän-na society</td>
-        <td class="tdr">
-          <div>116</div>
-        </td>
-      </tr>
-      <tr>
-        <td class="tdrt">
-          <div><a href="#i_118">XXXI.</a></div>
-        </td>
-        <td class="tdl">Sia masks (A, masks of the Ká-ᵗsû-na; B, mask
-          of female Ká-ᵗsû-na;
-          C, masks of the Ká-ᵗsû-na)</td>
-        <td class="tdr">
-          <div>118</div>
-        </td>
-      </tr>
-      <tr>
-        <td class="tdrt">
-          <div><a href="#i_120">XXXII.</a></div>
-        </td>
-        <td class="tdl">Sia masks (A, masks of the Ká-ᵗsû-na; B,
-          masks of female Ká-ᵗsû-na)</td>
-        <td class="tdr">
-          <div>120</div>
-        </td>
-      </tr>
-      <tr>
-        <td class="tdrt">
-          <div><a href="#i_122">XXXIII.</a></div>
-        </td>
-        <td class="tdl">Prayer to the rising sun</td>
-        <td class="tdr">
-          <div>122</div>
-        </td>
-      </tr>
-      <tr>
-        <td class="tdrt">
-          <div><a href="#i_140">XXXIV.</a></div>
-        </td>
-        <td class="tdl">Personal adornment when received into the third degree
-          of official
-          membership of Cult society (A, spider; B, cougar; C, fire;
-          D, Knife and Giant; E, costume when victor is received into
-          society of Warriors; F, body of warrior prepared for burial,
-          only the face, hands, and feet being painted)</td>
-        <td class="tdr">
-          <div>140</div>
-        </td>
-      </tr>
-      <tr>
-        <td class="tdrt">
-          <div><a href="#i_146">XXXV.</a></div>
-        </td>
-        <td class="tdl">Ceremonial water vases; Sia (A, a cross emblematic of
-          the rain
-          from the cardinal points; B, faces of the cloud men; C, faces
-          of the cloud women; D, clouds and rain; E, vegetation; F,
-          dragonfly, symbolic of water)</td>
-        <td class="tdr">
-          <div>146</div>
-        </td>
-      </tr>
-    </tbody>
-  </table>
-
-  <table class="mt5" summary="Figures">
-    <tbody>
-      <tr>
-        <td rowspan="20" class="vat"><span class="smcap">Fig.</span></td>
-        <td class="tdrt">
-          <div><a href="#i_012">1.</a></div>
-        </td>
-        <td class="tdl">Sia women on their way to trader’s to dispose of pottery
-        </td>
-        <td class="tdr">
-          <div>12</div>
-        </td>
-      </tr>
-      <tr>
-        <td class="tdrt">
-          <div><a href="#i_013">2.</a></div>
-        </td>
-        <td class="tdl">Sia women returning from trader’s with flour and corn
-        </td>
-        <td class="tdr">
-          <div>13</div>
-        </td>
-      </tr>
-      <tr>
-        <td class="tdrt">
-          <div><a href="#i_018">3.</a></div>
-        </td>
-        <td class="tdl">Pauper</td>
-        <td class="tdr">
-          <div>18</div>
-        </td>
-      </tr>
-      <tr>
-        <td class="tdrt">
-          <div><a href="#i_021">4.</a></div>
-        </td>
-        <td class="tdl">Breaking the earth under tent</td>
-        <td class="tdr">
-          <div>21</div>
-        </td>
-      </tr>
-      <tr>
-        <td class="tdrt">
-          <div><a href="#i_022">5.</a></div>
-        </td>
-        <td class="tdl">Women and girls bringing clay</td>
-        <td class="tdr">
-          <div>22</div>
-        </td>
-      </tr>
-      <tr>
-        <td class="tdrt">
-          <div><a href="#i_023">6.</a></div>
-        </td>
-        <td class="tdl">Women and girls bringing clay</td>
-        <td class="tdr">
-          <div>23</div>
-        </td>
-      </tr>
-      <tr>
-        <td class="tdrt">
-          <div><a href="#i_024">7.</a></div>
-        </td>
-        <td class="tdl">Depositing the clay</td>
-        <td class="tdr">
-          <div>24</div>
-        </td>
-      </tr>
-      <tr>
-        <td class="tdrt">
-          <div><a href="#i_025">8.</a></div>
-        </td>
-        <td class="tdl">Mixing the clay with the freshly broken earth</td>
-        <td class="tdr">
-          <div>25</div>
-        </td>
-      </tr>
-      <tr>
-        <td class="tdrt">
-          <div><a href="#i_026">9.</a></div>
-        </td>
-        <td class="tdl">Women sprinkling the earth</td>
-        <td class="tdr">
-          <div>26</div>
-        </td>
-      </tr>
-      <tr>
-        <td class="tdrt">
-          <div><a href="#i_027">10.</a></div>
-        </td>
-        <td class="tdl">The process of leveling</td>
-        <td class="tdr">
-          <div>27</div>
-        </td>
-      </tr>
-      <tr>
-        <td class="tdrt">
-          <div><a href="#i_028">11.</a></div>
-        </td>
-        <td class="tdl">Stampers starting to work </td>
-        <td class="tdr">
-          <div>28</div>
-        </td>
-      </tr>
-      <tr>
-        <td class="tdrt">
-          <div><a href="#i_029">12.</a></div>
-        </td>
-        <td class="tdl">Mixing clay for plaster</td>
-        <td class="tdr">
-          <div>29</div>
-        </td>
-      </tr>
-      <tr>
-        <td class="tdrt">
-          <div><a href="#i_030">13.</a></div>
-        </td>
-        <td class="tdl">Childish curiosity</td>
-        <td class="tdr">
-          <div>30</div>
-        </td>
-      </tr>
-      <tr>
-        <td class="tdrt">
-          <div><a href="#i_036">14.</a></div>
-        </td>
-        <td class="tdl">Mask of the sun, drawn by a theurgist</td>
-        <td class="tdr">
-          <div>36</div>
-        </td>
-      </tr>
-      <tr>
-        <td class="tdrt">
-          <div><a href="#i_058">15.</a></div>
-        </td>
-        <td class="tdl">Diagram of the White House of the North, drawn by a
-          theurgist</td>
-        <td class="tdr">
-          <div>58</div>
-        </td>
-      </tr>
-      <tr>
-        <td class="tdrt">
-          <div><a href="#i_060">16.</a></div>
-        </td>
-        <td class="tdl">The game of Wash´kasi</td>
-        <td class="tdr">
-          <div>60</div>
-        </td>
-      </tr>
-      <tr>
-        <td class="tdrt">
-          <div><a href="#i_102">17.</a></div>
-        </td>
-        <td class="tdl">Sand painting as indicated in Plate XXV</td>
-        <td class="tdr">
-          <div>102</div>
-        </td>
-      </tr>
-      <tr>
-        <td class="tdrt">
-          <div><a href="#i_103">18.</a></div>
-        </td>
-        <td class="tdl">Sand painting used in ceremonial for sick by Ant society
-        </td>
-        <td class="tdr">
-          <div>103</div>
-        </td>
-      </tr>
-      <tr>
-        <td class="tdrt">
-          <div><a href="#i_133">19.</a></div>
-        </td>
-        <td class="tdl">Sia doctress</td>
-        <td class="tdr">
-          <div>133</div>
-        </td>
-      </tr>
-      <tr>
-        <td class="tdrt">
-          <div><a href="#i_142">20.</a></div>
-        </td>
-        <td class="tdl">Mother with her infant four days old</td>
-        <td class="tdr">
-          <div>142</div>
-        </td>
-      </tr>
-    </tbody>
-  </table>
-
-  <hr class="page" />
-  <div class="figcenter illow700" id="i_008">
-    <div class="attl">Bureau of Ethnology.</div>
-    <div class="attr">Eleventh Annual Report.&nbsp; &nbsp; Plate. I</div>
-    <img src="images/i_008.jpg" alt="" />
-    <div class="caption">A VIEW OF SIA, SHOWING A PORTION OF VILLAGE IN RUINS.
-    </div>
-  </div>
-
-  <hr class="page" />
-  <div class="chapter" id="INTRODUCTION">
-    <span class="pagenum" id="Page_9">9</span>
-    <div class="gespertt xlarge mb2">THE SIA.</div>
-    <hr class="short0" />
-    <div class="mt2 mb2"><span class="smcap">By Matilda Coxe Stevenson.</span><a id="FNanchor_1" href="#Footnote_1"
-        class="fnanchor">[1]</a></div>
-    <hr class="short0" />
-    <h2 class="nobreak">INTRODUCTION.</h2>
-  </div>
-
-  <p>All that remains of the once populous pueblo of Sia is a small group
-    of houses and a mere handful of people in the midst of one of the most
-    extensive ruins of the Southwest (<a href="#i_008">Pl. <span class="smcap">i</span></a>) the
-    living relic
-    of an almost extinct people and a pathetic tale of the ravages of
-    warfare and pestilence. This picture is even more touching than the
-    infant’s cradle or the tiny sandal found buried in the cliff in the
-    canyon walls. The Sia of to-day is in much the same condition as that
-    of the ancient cave and cliff dweller as we restore their villages in
-    imagination.</p>
-
-  <p>The cosmogony and myths of the Sia point to the present site as their
-    home before resorting to the mesa, which was not, however, their first
-    mesa home; their legends refer to numerous villages on mountain tops in
-    their journeying from the north to the center of the earth.</p>
-
-  <p>The population of this village was originally very large, but from its
-    situation it became a target during intertribal feuds. A time came,
-    however, when intertribal strife ceased, and the pueblo tribes united
-    their strength to oppose a common foe, an adversary who struck terror
-    to the heart of the Indian, inasmuch as he not only took possession of
-    their villages and homes, but was bent upon uprooting the ancestral
-    religion to plant in its stead the Roman Catholic faith. To avoid this
-    result the Sia fled to the mesa and built a village, but the foe was
-    not to be thus easily baffled and the mesa village was brought under
-    subjection. That these people again struggled for their freedom is
-    evident from the report of Vargas of his visit there in 1692:</p>
-
-  <blockquote>
-    <p>The pueblo had been destroyed a few years before by Cruzate, but it
-      had not been rebuilt. The troops entered it the next morning. It
-      was situated upon the mesa of Cerro Colorado, and the only approach
-      to it was up the side of the plateau by a steep and rocky road. The
-      only thing of value found there was the bell of the convent, which
-      was ordered to be buried. The Indians had built a new village near
-      the ruins of the old one. When they saw the Spaniards approach they
-      came forth to meet and bid them welcome, carrying crosses in their
-      hands, and the chiefs marching at their heads. In this manner they
-      escorted Vargas and his troops to the plaza, where arches <span class="pagenum" id="Page_10">10</span>and
-      crosses were erected, and good quarters provided them. He caused
-      the inhabitants to be assembled, when he explained to them the
-      object of his visit and the manner in which he intended to punish
-      all the rebellious Indians. This concluded, the usual ceremonies of
-      taking possession, baptism and absolution, took place.<a id="FNanchor_2" href="#Footnote_2"
-      class="fnanchor">[2]</a></p>
-  </blockquote>
-
-  <p>And the Sia were again under Spanish thraldom; but though they made
-    this outward show of submitting to the new faith, neither then nor
-    since have they wavered in their devotion to their aboriginal religion.</p>
-
-  <p>The ruins upon the mesa, showing well-defined walls of rectangular
-    stone structures northwest of the present village, are of considerable
-    magnitude, covering many acres. (<a href="#i_010">Pl. <span class="smcap">ii.</span></a>) The
-    Indians, however, declare this to have been the great farming districts of
-    Pó-shai-yän-ne (quasi messiah), each field being divided from the
-    others by a stone wall, and that their village was on the mesa eastward
-    of the present one.</p>
-
-  <p>The distance from the water and the field induced the Sia to return
-    to their old home, but wars, pestilence, and oppression seem to have
-    been their heritage. When not contending with the marauding nomad
-    and Mexican, they were suffering the effects of disease, and between
-    murder and epidemic these people have been reduced to small numbers.
-    The Sia declare that this condition of affairs continued, to a greater
-    or less degree, with but short periods of respite, until the murders
-    were arrested by the intervention of our Government. For this they are
-    profoundly grateful, and they are willing to attest their gratitude in
-    every possible way.</p>
-
-  <p>The Sia to-day number, according to the census taken in 1890, 106, and
-    though they no longer suffer at the murderous hand of an enemy, they
-    have to contend against such diseases as smallpox and diphtheria, and
-    it will require but a few more scourges to obliterate this remnant of
-    a people. They are still harassed on all sides by depredators, much as
-    they were of old; and long continued struggle has not only resulted in
-    the depletion of their numbers, but also in mental deterioration.</p>
-
-  <p>The Sia resemble the other pueblo Indians; indeed, so strikingly alike
-    are they in physical structure, complexion, and customs that they might
-    be considered one and the same people, had it not been discovered
-    through philological investigation that the languages of the pueblo
-    Indians have been evolved from four distinct stocks.</p>
-
-  <p>Sia is situated upon an elevation at the base of which flows the Jemez
-    river. The Rio Salado empties into the Jemez some 4 miles above Sia
-    and so impregnates the waters of the Jemez with salt that while it is
-    at all times most unpalatable, in the summer season when the river is
-    drained above, the water becomes undrinkable, and yet it is this or
-    nothing with the Sia.</p>
-
-  <p>For neighbors they have the people of the pueblo of Santa Ana, 6
-    miles to the southeast, who speak the same language, with but slight
-    variation, and the pueblo of Jemez, 7 miles north, whose language,
-    according to Powell’s classification, is of another stock, the Tañoan.</p>
-
-  <div class="figcenter illow700" id="i_010">
-    <div class="attl">Bureau of Ethnology.</div>
-    <div class="attr">Eleventh Annual Report.&nbsp; &nbsp; Plate. II</div>
-    <img src="images/i_010.jpg" alt="" />
-    <div class="caption">PLAZA, SIA.</div>
-  </div>
-
-  <p><span class="pagenum" id="Page_11">11</span></p>
-
-  <p>The Mexican town of San Ysidro is 5½ miles above Sia, and there
-    are several Mexican settlements north of Jemez. The Mexican town of
-    Bernalillo is on the east bank of the Rio Grande, 17½ miles eastward.</p>
-
-  <p>Though Protestant missionaries have been stationed at the pueblo of
-    Jemez since 1878, no attempt has been made to bring the Sia within the
-    pale of Protestantism. The Catholic mission priest who resides at Jemez
-    makes periodical visits to the Sia, when services are held, marriages
-    performed, infants baptized, and prayers offered for the dead.</p>
-
-  <blockquote>
-    <p>The missions at Cia and Jemez were founded previous to 1617 and
-      after 1605. They existed without interruption until about 1622,
-      when the Navajos compelled the abandonment of the two churches
-      at San Diego and San Joseph of Jemez. About four years later,
-      through the exertions of Fray Martin de Arvide, these missions
-      were reoccupied, and remained in uninterrupted operation until
-      August 10, 1680. The mission at Cia, as far as I know, suffered no
-      great calamity until that date. After the uprising of 1680 the Cia
-      mission remained vacant until 1694. Thence on it has been always
-      maintained, slight temporary vacancies excepted, up to this day.
-      The mission of San Diego de Jemez was occupied in 1694 by Fray
-      Francisco de Jesus, whom the Indians murdered on the 4th of June
-      of 1696. In consequence of the uprising on that day, the Jemez
-      abandoned their country, and returned, settling on the present site
-      of their pueblo only in 1700. The first resident priest at Jemez
-      became Fray Diego Chabarria, in 1701. Since that date I find no
-      further interruption in the list of missionaries.<a id="FNanchor_3" href="#Footnote_3" class="fnanchor">[3]</a>
-    </p>
-  </blockquote>
-
-  <p>The Sia are regarded with contempt by the Santa Ana and the Jemez
-    Indians, who never omit an opportunity to give expression to their
-    scorn, feeling assured that this handful of people must submit to
-    insult without hope of redress. Limited intertribal relations exist,
-    and these principally for the purpose of traffic.</p>
-
-  <p>Though the Sia have considerable irrigable lands, they have but a
-    meager supply of water, this being due to the fact that after the
-    Mexican towns above them and the pueblo of Jemez have drawn upon the
-    waters of the Jemez river, little is left for the Sia, and in order
-    to have any success with their crops they must curtail the area to
-    be cultivated. Thus they never raise grain enough to supply their
-    needs, even with the practice of the strictest economy according to
-    Indian understanding, and therefore depend upon their more successful
-    neighbors who labor under no such difficulties. The Jemez people have
-    no lack of water supply, and the Santa Ana have their farming districts
-    on the banks of the Rio Grande. Is it strange, then, that two pueblos
-    are found progressing, however slowly, toward a European civilization,
-    while the Sia, though slightly influenced by the Mexicans, have,
-    through their environment, been led not only to cling to autochthonic
-    culture but to lower their plane of social and mental condition?</p>
-
-  <p>The Sia women labor industriously at the ceramic art as soon as their
-    grain supply becomes reduced, and the men carry the wares to their
-    unfriendly neighbors for trade in exchange for wheat and corn. While
-    the Santa Ana and Jemez make a little pottery, it is very coarse in
-    texture and in form; in fact, they can not be classed as pottery-making
-    Indians. (<a href="#i_012p">Pl. <span class="smcap">iii.</span></a>)</p>
-
-  <p><span class="pagenum" id="Page_12">12</span></p>
-
-  <p>As long as the Sia can induce the traders through the country to take
-    their pottery they refrain from barter with their Indian neighbors.
-    (<a href="#i_014">Pl. <span class="smcap">iv.</span></a>) The women usually dispose of the
-    articles to the
-    traders (Figs. <a href="#i_012">1</a> and <a href="#i_013">2</a>), but they never venture on expeditions to the
-    Santa Ana and the Jemez.</p>
-
-  <div class="figcenter" id="i_012">
-    <img src="images/i_012.jpg" alt="" />
-    <div class="caption"><span class="smcap">Fig. 1.</span>—Sia women on their
-      way to the trader’s
-      to dispose of pottery.</div>
-  </div>
-
-  <p>Each year a period comes, just before the harvest time, when no more
-    pottery is required by their Indian neighbors, and the Sia must deal
-    out their food in such limited portions that the elders go hungry in
-    order to satisfy the children. When starvation threatens there is no
-    thought for the children of the clan, but the head of each household
-    looks to the wants of its own, and there is apparent indifference to
-    the sufferings of neighbors. When questioned, they reply: “We feel sad
-    for our brothers and our sisters, but we have not enough for our own.”
-    Thus when driven to extremes, nature asserts itself in the nearest
-    ties of consanguinity and the “clan” becomes secondary. At these times
-    there are no expressions of dissatisfaction and no attempt on the part
-    of the stronger to take advantage of the weaker. The expression of
-    the men changes to a stoical resignation, and the women’s faces grow
-    a shade paler with the thought that in order to nourish their babes
-    they themselves must be nourished. And yet, such is their code of
-    hospitality that food is always offered to guests as long as a morsel
-    remains.</p>
-
-  <div class="figcenter illow600" id="i_012p">
-    <div class="attl">Bureau of Ethnology.</div>
-    <div class="attr">Eleventh Annual Report.&nbsp; &nbsp; Plate. III</div>
-    <img src="images/i_012p.jpg" alt="" />
-    <div class="caption">SISTERS; CLEVEREST ARTISTS IN CERAMICS IN SIA.</div>
-  </div>
-
-  <p><span class="pagenum" id="Page_13">13</span></p>
-
-  <p>So like children are these same stoical and patient people that the
-    tears of sorrow are quickly dispelled by the sunshine of success.
-    When their crops are gathered they hold their saints’ day feast, when
-    the Indians from near and far (even a few of the unfriendly Indians
-    lending their unwelcome presence) surfeit at their board. These public
-    dances and feasts of thanksgiving in honor of their patron saint,
-    upon the gathering of their crops, which occur in all the Rio Grande
-    pueblos, present a queer mixture of pagan and Christian religion. The
-    priest owes his success in maintaining a certain influence with these
-    people since the accession of New Mexico to the United States, by
-    non-interference with the introduction of their forms and dances into
-    the worship taught by the church. Hence the Rio Grande Indians are
-    professedly Catholics; but the fact that these Indians and the Mission
-    Indians of California have preserved their religions, admitting them
-    to have been more or less influenced by Catholicism, and hold their
-    ceremonials in secret, practicing their occult powers to the present
-    time, under the very eye of the church, is evidence not only of the
-    tenacity with which they cling to their ancient customs, but of their
-    cunning in maintaining perfect seclusion.</p>
-
-  <div class="figcenter" id="i_013">
-    <img src="images/i_013.jpg" alt="" />
-    <div class="caption"><span class="smcap">Fig. 2.</span>—Sia women returning
-      from trader’s with
-      flour and corn in exchange for pottery.</div>
-  </div>
-
-  <p>When Maj. Powell visited Tusayan, in 1870, he was received with marked
-    kindness by the Indians and permitted to attend the secret<span class="pagenum" id="Page_14">14</span> ceremonials
-    of their cult. The writer is of the opinion that he was the first and
-    only white man granted this privilege by any of the pueblo Indians
-    previous to the expedition to Zuñi, in 1879, by Mr. Stevenson, of the
-    Bureau of Ethnology.</p>
-
-  <p>The writer accompanied Mr. Stevenson on this occasion and during his
-    succeeding investigations among the Zuñi, Tusayan, and the Rio Grande
-    Pueblos. And whenever the stay was long enough to become acquainted
-    with the people the confidence of the priestly rulers and theurgists
-    was gained, and after this conciliation all efforts to be present at
-    the most secret and sacred performances observed and practiced by
-    these Indians were successful. Their sociology and religion are so
-    intricately woven together that the study of the one can not be pursued
-    without the other, the ritual beginning at birth and closing with death.</p>
-
-  <p>While the religion of the Rio Grande Indians bears evidence of contact
-    with Catholicism, they are in fact as non-Catholic as before the
-    Spanish conquest. Their environment by the European civilization of
-    the southwest is, however, slowly but surely effecting a change in the
-    observances of their cabalistic practices. For example, the pueblo of
-    Laguna was so disturbed by the Atlantic and Pacific railroad passing by
-    its village that first one and then another of its families lingered
-    at the ranch houses, reluctant to return to their communal home, where
-    they must come in contact with the hateful innovations of their land;
-    and so additions were made to render the summer house more comfortable
-    for the winter, and after a time a more substantial structure
-    supplanted the temporary abode, and the communal dwelling was rarely
-    visited except to comply with the religious observances. Some of these
-    homes were quite remote from the village, and the men having gradually
-    increased their stock of cattle found constant vigilance necessary to
-    protect them from destruction by the railroad and the hands of the
-    cowboy; and so first one and then another of the younger men ventured
-    to be absent from a ceremonial in order to look up some stray head of
-    cattle, until the aged men cried out in horror that their children were
-    forgetting the religion of their forefathers.</p>
-
-  <p>The writer knew of but one like delinquent among the Zuñi when she was
-    there in 1886. A son of one of the most bigoted priests in the village
-    had become so eager to possess an American wagon, and his attention was
-    so absorbed in looking after his cattle with a view to the accumulation
-    of means whereby to purchase a wagon, that he dared to absent himself
-    from a most important and sacred ceremonial, notwithstanding the
-    current belief that for such impiety the offender must die within four
-    days. The father denounced him in the strongest terms, declaring he
-    was no longer his son. And the man told the writer, on his return to
-    the village, “that he was afraid because he staid away, and he guessed
-    he would die within four days, but some of his cattle had strayed
-    off and he feared the cowboy.” The fourth day passed <span class="pagenum" id="Page_15">15</span>and the man
-    still lived, and the scales dropped from his eyes. From that time his
-    religious duties were neglected in his eagerness for the accumulation
-    of wealth.</p>
-
-  <div class="figcenter illow600" id="i_014">
-    <div class="attl">Bureau of Ethnology.</div>
-    <div class="attr">Eleventh Annual Report.&nbsp; &nbsp; Plate. IV</div>
-    <img src="images/i_014.jpg" alt="" />
-    <div class="caption">GROUP OF SIA VASES.</div>
-  </div>
-
-  <p>Thus the railroad, the merchant, and the cowboy, without this purpose
-    in view, are effecting a change which is slowly closing, leaf by
-    leaf, the record of the religious beliefs and practices of the pueblo
-    Indian. With the Sia this record book is being more rapidly closed, but
-    from a different cause. It is not due to the Christianizing of these
-    Indians, for they have nothing of Protestantism among them, and though
-    professedly Catholic, they await only the departure of the priest
-    to return to their secret ceremonials. The Catholic priest baptizes
-    the infant, but the child has previously received the baptismal rite
-    of its ancestors. The Catholic priest marries the betrothed, but
-    they have been previously united according to their ancestral rites.
-    The Romish priest holds mass that the dead may enter heaven, but
-    prayers have already been offered that the soul may be received by
-    Sûś-sĭs-tin-na-ko (their creator) into the lower world whence it
-    came. As an entirety these people are devotees to their religion and
-    its observances, and yet with but few exceptions, they go through their
-    rituals, having but vague understanding of their origin or meaning.
-    Each shadow on the dial brings nearer to a close the lives of those
-    upon whose minds are graven the traditions, mythology, and folklore as
-    indelibly as are the pictographs and monochromes upon the rocky walls.</p>
-
-  <p>An aged theurgist whose lore was unquestioned, in fact he was regarded
-    as their oracle (<a href="#i_016">Pl. <span class="smcap">v</span></a>), passed away during
-    the summer of
-    1890. Great were the lamentations that the keeper of their traditions
-    slept, and with him slept much that they would never hear again.
-    There are, now, but five men from whom any connected account of their
-    cosmogony and mythology may be gleaned, and they are no longer young.
-    Two of these men are not natives of Sia, but were adopted into the
-    tribe when young children. One is a Tusayan; the other a San Felipe
-    Indian. The former is the present governor, amiable, brave, and
-    determined, and while deploring that his people have no understanding
-    of American civilization, he stands second only to the oracle in
-    his knowledge of lore of the Sia. The San Felipe Indian is a like
-    character, and if Sia possessed a few more such men there might yet be
-    a future for that pueblo.</p>
-
-  <p>While the mythology and cult practices differ in each pueblo there is
-    still a striking analogy between them, the Zuñi and Tusayan furnishing
-    the richer field for the ethnographer, their religion and sociology
-    being virtually free from Catholic influence.</p>
-
-  <p>The Indian official is possessed of a character so penetrating, so
-    diplomatic, cunning, and reticent that it is only through the most
-    friendly relations and by a protracted stay that anything can be
-    learned of the myths, legends, and rites with which the lives of these
-    people are so thoroughly imbued and which they so zealously guard.</p>
-
-  <p><span class="pagenum" id="Page_16">16</span></p>
-
-  <p>The theurgists of the several cult societies, upon learning that the
-    object of the writer’s second visit to Sia was similar to that of the
-    previous one, graciously received her in their ceremonials, revealing
-    the secrets more precious to them than life itself. When unable to give
-    such information as she sought they would bring forth their oracle (the
-    aged theurgist) whose old wrinkled face brightened with intelligent
-    interest as he related without hesitancy that which was requested.</p>
-
-  <p>The form of government of all the pueblos is much the same, they being
-    civil organizations divided into several departments, with an official
-    head for each department.</p>
-
-  <p>With the Sia (and likewise with the other pueblos) the ti´ämoni,
-    by virtue of his priestly office, is ex officio chief executive
-    and legislator; the war priest (he and his vicar being the earthly
-    representatives of the twin war heroes) having immediate control and
-    direction of the military and of tribal hunts. Secret cult societies
-    concerning the Indians’ relations to anthropomorphic and zoomorphic
-    beings are controlled each by a particular theurgist. The war chief,
-    the local governor, and the magistrate as well as the ti´ämoni and
-    theurgists have each a vicar who assists in the official and religious
-    duties.</p>
-
-  <p>While the Zuñi priesthood for rain consists of a plurality of priests
-    and a priestess, the priest of the north being the arch ruler, the Sia
-    have but one such priest. With the Zuñi the arch-ruler holds his office
-    through maternal inheritance; with the Sia it is a life appointment.
-    The ti´ämoni of Sia is chosen alternately from three clans—corn,
-    coyote, and a species of cane. Though the first priest was selected by
-    the mother Ût´sĕt, who directed that the office should always be filled
-    by a member of the corn clan, he in time caused dissatisfaction by his
-    action towards infants (see cosmogony), and upon his death the people
-    concluded to choose a ti´ämoni from the coyote clan, but he proved
-    not to have a good heart, for the cloud people refused to send rain
-    and the earth became dry. The third one was appointed from the cane
-    clan, but he, too, causing criticism, the Sia determined they would be
-    obedient to the command of their mother Ût´sĕt, and returned to the
-    corn clan in selecting their fourth ti´ämoni, but his reign brought
-    disappointment. The next ruler was chosen from the coyote clan, and
-    proved more satisfactory; but the people, deciding it was best not to
-    confine the selection of their ti´ämoni to the one clan, appointed the
-    sixth from the cane clan, and since that time this office has been
-    filled alternately from the corn, coyote, and cane clans until the
-    latter became extinct. The present ti´ämoni’s clan is the coyote, and
-    that of his vicar, the corn. Their future appointments will necessarily
-    come from these two clans, as practically they are reduced to these.</p>
-
-  <p>The ti´ämoni and vicar are appointed by the two war priests, the vicar
-    succeeding to the office of ti´ämoni.</p>
-
-  <p>The present ti´ämoni entered his office without having filled the
-    subordinate place, his predecessor, a very aged man, and the vicar,
-    likewise <span class="pagenum" id="Page_17">17</span>old, having died about
-    the same time. When the selection of
-    a younger brother or vicar has been made, the vicar to the war priest
-    calls upon the incoming ruler, who accompanies him to the house of the
-    appointee to fill the office of vicar to the ti´ämoni. The younger
-    war priest, followed by the ti´ämoni elect, who precedes the vicar,
-    goes to the ancestral official chamber of the ti´ämoni, where the
-    elder war priest, the theurgists of the several cult societies, with
-    their vicars, have assembled to be present at the installation of
-    the ti´ämoni. The war priest arises to meet the party, and, with the
-    ti´ämoni immediately before him he says: “This man is now our priest;
-    he is now our father and our mother for all time;” and then addressing
-    the ti´ämoni he continues: “You are no more to work in the fields or
-    to bring wood, the theurgists of the cult and all your other children
-    will labor for you, our ti´ämoni, for all years to come; you are not to
-    work, but to be to us as our father and our mother.” “Good! good!” is
-    repeated by the theurgists. The war priest then presents the ti´ämoni
-    with the ensign of his office—a slender staff, crooked at the end and
-    supposed to be the same which was presented to the first ruler by the
-    mother Ût´sĕt—the crook being symbolic of longevity. Upon receiving
-    the crook the ti´ämoni draws the sacred breath from it and the war
-    priest embraces him and sprinkles the cane with meal with a prayer that
-    the thoughts and heart of Ût´sĕt may be conveyed from the staff to
-    the newly-chosen ruler (Ût´sĕt upon presenting this cane to the first
-    ti´ämoni of this world, gave with it all her thoughts and her heart),
-    and now he, too, draws from the cane the sacred breath. The theurgists
-    rise in a body, each one embracing the ti´ämoni and sprinkling meal
-    upon the staff, at the same time drawing from it the sacred breath. The
-    civil authorities next, and then the populace, including the women and
-    children, repeat the embracing, the sprinkling of meal, and the drawing
-    of the sacred breath.</p>
-
-  <div class="figcenter illow600" id="i_016">
-    <div class="attl">Bureau of Ethnology.</div>
-    <div class="attr">Eleventh Annual Report.&nbsp; &nbsp; Plate. V</div>
-    <img src="images/i_016.jpg" alt="" />
-    <div class="caption">THE ORACLE.</div>
-  </div>
-
-  <p>The following day all the members of the pueblo, including the
-    children, collect wood for the ti´ämoni, depositing it by the side of
-    his dwelling.</p>
-
-  <p>The Sia are much chagrined that their present ti´ämoni (who is a young
-    man) participates in the hunts, works in the fields, and is ever ready
-    to join in a pleasure ride over the hills. This is not the tribal
-    custom; the ti´ämoni may have a supervision over his herds and fields,
-    but his mind is supposed to be absorbed with religion and the interests
-    of his people, and he never leaves his village for a distance,
-    excepting to make pilgrimages to the shrines or other of their Meccas.
-    This young ruler is a vain fellow, having but little concern for the
-    welfare of his people, but he is most punctilious in his claim to the
-    honors due him.</p>
-
-  <p>The theurgists hold office for life, each vicar succeeding to the
-    function of his theurgist, who in turn appoints, with the approbation
-    of the ti´ämoni, the member whom he thinks best fitted to fill the
-    position of vicar.</p>
-
-  <p>For the selection of the civil and subordinate military officers
-    the<span class="pagenum" id="Page_18">18</span> ti´ämoni meets with his
-    vicar, and the war priest and vicar in
-    the official chamber of the ti´ämoni, in the month of December, to
-    discuss the several appointments to be made; that of war chief and
-    his assistant, the governor and lieutenant-governor, the magistrate
-    and his deputy. After the names have been decided upon the theurgists
-    of the secret cult societies are notified and they join the ti´ämoni
-    and his associates, when they are informed of the decision and their
-    concurrence requested. This is always given, the consultation with the
-    theurgists being but a matter of courtesy. The populace then assemble,
-    when announcement is made of the names of the new appointees. These
-    appointments are annual; the same party, however, may serve any number
-    of terms.</p>
-
-  <div class="figcenter" id="i_018">
-    <img src="images/i_018.jpg" alt="" />
-    <div class="caption"><span class="smcap">Fig. 3</span>—Pauper.</div>
-  </div>
-
-  <p>The war chief performs minor duties which would otherwise fall to the
-    war priest. It is the duty of the war chief to patrol the town during
-    the meetings of the cult societies and to surround the village<span class="pagenum" id="Page_19">19</span> with
-    mounted guardsmen at the time of a dance of the Ka´-ᵗsu-na. A
-    Mexican,
-    especially, must not look upon one of these anthropomorphic beings. The
-    war chief also directs the hunt under the instruction of the war priest
-    and vicar. It is not obligatory that he participate in the hunt; his
-    vicar, as his representative or other self, may lead the huntsmen. The
-    governor sees that the civil laws are executed, he looking after the
-    more important matters, leaving the minor cases in the hands of the
-    magistrate. He designates the duties of his people for the coming day
-    by crying his commands in the plaza at sunset.</p>
-
-  <p>Wizards and witches are tried and punished by the war priest; and it
-    has been but a few years since a man and his wife suffered death for
-    practicing this diabolical craft. Their child, a boy of some twelve
-    years, (<a href="#i_018">Fig. 3</a>), is a pauper who at times begs from door to door, and at
-    other times he is taken into some family and made use of until they
-    grow tired of dispensing their charity. The observations of the writer
-    led her to believe that the boy earned all that he received. Socially,
-    held in contempt by his elders, he seems a favorite with the children,
-    though this unfortunate is seldom allowed the joy of childish sport. He
-    is, however, a member of one of the most important cult societies (the
-    knife) belonging to its several divisions.</p>
-
-  <p>The clans (há-notc) now existing among these people are the</p>
-
-  <table summary="Existing clans">
-    <tbody>
-      <tr>
-        <td>Yá-ka</td>
-        <td class="tdr">
-          <div>Corn</div>
-        </td>
-      </tr>
-      <tr>
-        <td>Shurts-ŭn-na</td>
-        <td class="tdr">
-          <div>Coyote</div>
-        </td>
-      </tr>
-      <tr>
-        <td>Tá-ñe</td>
-        <td class="tdr">
-          <div>Squash</div>
-        </td>
-      </tr>
-      <tr>
-        <td>Há-mi</td>
-        <td class="tdr">
-          <div>Tobacco</div>
-        </td>
-      </tr>
-      <tr>
-        <td>Ko-hai</td>
-        <td class="tdr">
-          <div>Bear</div>
-        </td>
-      </tr>
-      <tr>
-        <td>Ti-ä´-mi</td>
-        <td class="tdr">
-          <div>Eagle</div>
-        </td>
-      </tr>
-    </tbody>
-  </table>
-
-  <p>There is but one member of the eagle, one of the bear, and one of the
-    squash clan, and these men are advanced in years. There is a second
-    member of the squash clan, but he is a Tusayan by birth. The only clans
-    that are numerically well represented are the corn and coyote. There is
-    but one family of the tobacco clan.</p>
-
-  <p>The following are extinct clans:</p>
-
-  <table summary="Extinct clans">
-    <tbody>
-      <tr>
-        <td>Shi-kĕ</td>
-        <td class="tdr">
-          <div>Star</div>
-        </td>
-      </tr>
-      <tr>
-        <td>T́a-wac</td>
-        <td class="tdr">
-          <div>Moon</div>
-        </td>
-      </tr>
-      <tr>
-        <td>O´-sharts</td>
-        <td class="tdr">
-          <div>Sun</div>
-        </td>
-      </tr>
-      <tr>
-        <td>Tä´ñe</td>
-        <td class="tdr">
-          <div>Deer</div>
-        </td>
-      </tr>
-      <tr>
-        <td>Kurtz</td>
-        <td class="tdr">
-          <div>Antelope</div>
-        </td>
-      </tr>
-      <tr>
-        <td>Mo´-kaitc</td>
-        <td class="tdr">
-          <div>Cougar</div>
-        </td>
-      </tr>
-      <tr>
-        <td>Hĕn´-na-ti</td>
-        <td class="tdr">
-          <div>Cloud</div>
-        </td>
-      </tr>
-      <tr>
-        <td>Shu´ta</td>
-        <td class="tdr">
-          <div>Crane</div>
-        </td>
-      </tr>
-      <tr>
-        <td>Ha´-pan-ñi</td>
-        <td class="tdr">
-          <div>Oak</div>
-        </td>
-      </tr>
-      <tr>
-        <td>Ha´-kan-ñi</td>
-        <td class="tdr">
-          <div>Fire</div>
-        </td>
-      </tr>
-      <tr>
-        <td>Sha´-wi-ti</td>
-        <td class="tdr">
-          <div>Parrot</div>
-        </td>
-      </tr>
-      <tr>
-        <td>Wa´pon</td>
-        <td class="tdr">
-          <div>White shell bead</div>
-        </td>
-      </tr>
-      <tr>
-        <td>ᵗ´Zi-i</td>
-        <td class="tdr">
-          <div>Ant</div>
-        </td>
-      </tr>
-      <tr>
-        <td>Ya´un-ñi</td>
-        <td class="tdr">
-          <div>Granite</div>
-        </td>
-      </tr>
-      <tr>
-        <td>Wash´-pa</td>
-        <td class="tdr">
-          <div>Cactus</div>
-        </td>
-      </tr>
-    </tbody>
-  </table>
-
-  <p>The writer could not learn that there had ever been more than
-    twenty-one clans, and although the table shows six at the present time,
-    it may be seen from the statement that there are virtually but two.</p>
-
-  <p>Marrying into the clan of either parent is in opposition to the old
-    law; but at present there is nothing for the Sia to do but to break
-    these laws, if they would preserve the remnant of their people,
-    and while such marriages are looked upon with disfavor, it is “the
-    inevitable.” The young men are watched with a jealous eye by their
-    elders that they do not seek brides among other tribes, and though
-    the beauty<span class="pagenum" id="Page_20">20</span> of the Sia maidens is
-    recognized by the other pueblo
-    people, they are rarely sought in marriage, for, according to the
-    tribal custom, the husband makes his home with the wife; and there is
-    little to attract the more progressive Indian of the other pueblos
-    to Sia, where the eagerness to perpetuate a depleted race causes the
-    Sia to rejoice over every birth, especially if it be a female child,
-    regardless whether the child be legitimate or otherwise.</p>
-
-  <p>When a girl reaches puberty she informs her mother, who invites the
-    female members of her clan to her house, where an informal feast is
-    enjoyed. The guests congratulate the girl upon having arrived at the
-    state of womanhood, and they say to her, “As yet you are like a child,
-    but you will soon be united with a companion and you will help to
-    increase your people.” The only male present is the girl’s father.
-    The news, however, soon spreads through the village, and it is not
-    long before offers are made to the mother for the privilege of sexual
-    relations with the girl. The first offers are generally refused, the
-    mother holding her virgin daughter for the highest bidder. These are
-    not necessarily offers of marriage, but are more commonly otherwise,
-    and are frequently made by married men.</p>
-
-  <p>Though the Sia are monogamists, it is common for the married, as well
-    as the unmarried, to live promiscuously with one another; the husband
-    being as fond of his wife’s children as if he were sure of the paternal
-    parentage. That these people, however, have their share of latent
-    jealousy is evident from the secrecy observed on the part of a married
-    man or woman to prevent the anger of the spouse. Parents are quite as
-    fond of their daughters’ illegitimate offspring, and as proud of them
-    as if they had been born in wedlock; and the man who marries a woman
-    having one or more illegitimate children apparently feels the same
-    attachment for these children as for those his wife bears him.</p>
-
-  <p>Some of the women recount their relations of this character with as
-    much pride as a civilized belle would her honest offers of marriage.
-    One of the most attractive women in Sia, though now a grandmother, once
-    said to the writer:</p>
-
-  <blockquote>
-    <p>When I was young I was pretty and attractive, and when I reached
-      womanhood many offers were made to my mother for me [she did not
-      refer to marriage, however], but my mother knowing my attractions
-      refused several, and the first man I lived with was the richest
-      man in the pueblo. I only lived with three men before I married,
-      one being the present governor of the village; my eldest child is
-      his daughter, and he thinks a great deal of her. He often makes
-      her presents, and she always addresses him as father when his wife
-      is not by. His wife, whom he married sometime after I ceased my
-      relations with him, does not know that her husband once lived with
-      me.</p>
-  </blockquote>
-
-  <p>This woman added as an evidence of her great devotion to her husband,
-    that since her marriage she had not lived with any other man.</p>
-
-  <p>These loose marriage customs doubtless arise from the fact that the Sia
-    are now numerically few and their increase is desired, and that, as<span class="pagenum" id="Page_21">21</span>
-    many of the clans are now extinct, it is impossible to intermarry in
-    obedience to ancient rule.</p>
-
-  <p>The Sia are no exception to all the North American aborigines with whom
-    the writer is acquainted, the man being the active party in matrimonial
-    aspirations. If a woman has not before been married, and is young, the
-    man speaks to her parents before breathing a word of his admiration
-    to the girl. If his desire meets with approbation, the following day
-    he makes known to the girl his wish for her. The girl usually answers
-    in the affirmative if it be the will of her parents. Some two months
-    are consumed in the preparations for the wedding. Moccasins, blankets,
-    a dress, a belt, and other parts of the wardrobe are prepared by the
-    groom and the clans of his paternal and maternal parents. The clans
-    of the father and mother of the girl make great preparations for the
-    feast, which occurs after the marriage. The groom goes alone to the
-    house of the girl, his parents having preceded him, and carries his
-    gifts wrapped in a blanket. The girl’s mother sits to her right, and
-    to the right of this parent the groom’s mother sits; there is space
-    for the groom on the left of the girl, and beyond, the groom’s father
-    sits, and next to him the girl’s father. When the groom enters the room
-    the girl advances to meet him and receives the bundle; her mother then
-    comes forward and taking it deposits it in some part of the same room,
-    when the girl returns to her seat and the groom sits beside her. The
-    girl’s father is the first to speak, and says to the couple, “You must
-    now be as one, your hearts must be as one heart, you must speak no bad
-    words, and one must live for the other; and remember, your two hearts
-    must now be as one heart.” The groom’s father then repeats<span class="pagenum" id="Page_22">22</span> about the
-    same, then the girl’s mother, and the mother of the groom speak in
-    turn. After the marriage, which is strictly private, all the invited
-    guests assemble and enjoy a feast, the elaborateness of the feast
-    depending upon the wealth and prominence of the family.</p>
-
-  <div class="figcenter" id="i_021">
-    <img src="images/i_021.jpg" alt="" />
-    <div class="caption"><span class="smcap">Fig. 4.</span>—Breaking the earth
-      under tent.</div>
-  </div>
-
-  <p>Tribal custom requires the groom to make his home with his wife’s
-    family, the couple sleeping in the general living room with the
-    remainder of the family; but with the more progressive pueblos, and
-    with the Sia to a limited extent, the husband, if he be able, after a
-    time provides a house for his family.</p>
-
-  <p>The Sia wear the conventional dress of the Pueblos in general. The
-    women have their hair banged across the eyebrows, and the side locks
-    cut even midway the cheek. The back of the hair is left long and done
-    up in a cue, though some of the younger women, at the present time,
-    have adopted the Mexican way of dividing their hair down the back and
-    crossing it in a loop at the neck and wrapping it with yarn. The men
-    cut their hair the same way across the eyebrows, their side locks being
-    brought to the center of the chin and cut, and the back hair done up
-    similar to the manner of the women.</p>
-
-  <div class="figcenter" id="i_022">
-    <img src="images/i_022.jpg" alt="" />
-    <div class="caption"><span class="smcap">Fig. 5.</span>—Women and girls
-      bringing clay.</div>
-  </div>
-
-  <p>The children are industrious and patient little creatures, the boys
-    assisting their elders in farming and pastoral pursuits, and the girls
-    performing their share of domestic duties. A marked trait is their
-    loving-kindness and care for younger brothers and sisters. Every
-    little <span class="pagenum" id="Page_23">23</span>girl has her own water
-    vase as soon as she is old enough
-    to accompany her mother to the river in the capacity of assistant
-    water-carrier, and thus they begin at a very early age to poise the
-    vase, Egyptian fashion, on their heads.</p>
-
-  <div class="figcenter illow700" id="i_022p">
-    <div class="attl">Bureau of Ethnology.</div>
-    <div class="attr">Eleventh Annual Report.&nbsp; &nbsp; Plate. VI</div>
-    <img src="images/i_022p.jpg" alt="" />
-    <div class="caption">STONE HOUSE, SHOWING PLASTER ON EXTERIOR.</div>
-  </div>
-
-  <p>There is no employment in pueblo life that the women and children seem
-    so thoroughly to enjoy as the processes of house building. (<a href="#i_022">Fig. 5.</a>)
-    It is the woman’s prerogative to do most of this work. (<a href="#i_023">Fig. 6.</a>) Men
-    make the adobe bricks when these are to be used. In Sia the houses are
-    adobe and small bowlders which are gathered from the ruins among which
-    they live. It is only occasionally that a new house is constructed.
-    The older ones are remodeled, and these are always smoothly plastered
-    on the exterior and interior, so that there is no evidence of a stone
-    wall. (<a href="#i_022p">Pl. <span class="smcap">vi.</span></a>) The men do all carpenter work,
-    and the Sia are
-    remarkably clever in this branch of mechanism, considering their crude
-    implements and entire absence of foreign instruction. They also lay the
-    heavy beams, and they sometimes assist in other work of the building.
-    When it became known that the writer wished to have the earth hardened
-    under and in front of her tents the entire female population appeared
-    at the camp ready for work, and for a couple of days the winds wafted
-    over the plain the merry chatter and laughter of young and old.</p>
-
-  <div class="figcenter" id="i_023">
-    <img src="images/i_023.jpg" alt="" />
-    <div class="caption"><span class="smcap">Fig. 6.</span>—Women and girls
-      bringing clay.</div>
-  </div>
-
-  <p>The process of laying the tent floors was the same as the Sia observe
-    in making floors in their houses. A hoe is employed to break the<span class="pagenum" id="Page_24">24</span> earth
-    to about eight inches in depth and to loosen all rocks that may be
-    found (<a href="#i_021">Fig. 4</a>). The rocks are then removed and the foreign earth, a
-    kind of clay, is brought by the girls on their backs in blankets or the
-    square pieces of calico which hang from their shoulders (Figs. <a href="#i_022">5</a> and
-    <a href="#i_023">6</a>) and deposited over the ground which has been worked (<a href="#i_024">Fig. 7</a>). The
-    hoe is again employed to combine the clay with the freshly broken earth
-    (<a href="#i_025">Fig. 8</a>); this done, the space is brushed over with brush brooms and
-    sprinkled (<a href="#i_026">Fig. 9</a>) until the earth is thoroughly saturated for several
-    inches deep. Great care is observed in leveling the floor (<a href="#i_027">Fig. 10</a>),
-    and extra quantities of clay must be added here and there. Then begins
-    the stamping process (<a href="#i_028">Fig. 11</a>). When the floor is as smooth as it can
-    be made by stamping (<a href="#i_024">Pl. <span class="smcap">vii</span></a>), the pounders go
-    to work, each
-    one with a stone flat on one side and smooth as a polishing stone. (<a href="#i_026p">Pl.
-    <span class="smcap">viii.</span></a>) Many such specimens have been obtained
-    from the ruins
-    in the southwest. When this work is completed the floor is allowed to
-    partially dry, when plaster made of the same clay (<a href="#i_029">Fig. 12</a>), which has
-    been long and carefully worked, is spread over the floor with the hand,
-    and when done the whole looks as smooth as a cement floor, but it is
-    not so durable, such floors requiring frequent renovation. The floor
-    may be improved, however, by a coating of beef’s or goat’s blood, and
-    this process is usually adopted in the houses (<a href="#i_030">Fig. 13</a>), little ones
-    watching their elders at work inside the tent.</p>
-
-  <div class="figcenter" id="i_024">
-    <img src="images/i_024.jpg" alt="" />
-    <div class="caption"><span class="smcap">Fig. 7.</span>—Depositing the clay.
-    </div>
-  </div>
-
-  <div class="figcenter illow700" id="i_024p">
-    <div class="attl">Bureau of Ethnology.</div>
-    <div class="attr">Eleventh Annual Report.&nbsp; &nbsp; Plate. VII</div>
-    <img src="images/i_024p.jpg" alt="" />
-    <div class="caption">STAMPERS AT WORK.</div>
-  </div>
-
-  <p><span class="pagenum" id="Page_25">25</span></p>
-
-  <p>Two men only are possessors of herds of sheep, but a few cattle are
-    owned individually by many of the Sia.</p>
-
-  <p>The cattle are not herded collectively, but by each individual owner.
-    Sometimes the boys of different families go together to herd their
-    stock, but it receives no attention whatever from the officials of the
-    village so long as it is unmolested by strangers.</p>
-
-  <p>The Sia own about 150 horses, but seldom or never use them as beasts of
-    burden. They are kept in pasture during the week, and every Saturday
-    the war chief designates the six houses which are to furnish herders
-    for the round-up. Should the head of the house have a son sufficiently
-    large the son may be sent in his place. Only such houses are selected
-    as own horses. The herdsmen start out Saturday morning; their return
-    depends upon their success in rounding up the animals, but they usually
-    get back Sunday morning.</p>
-
-  <div class="figcenter" id="i_025">
-    <img src="images/i_025.jpg" alt="" />
-    <div class="caption"><span class="smcap">Fig. 8.</span>—Mixing the clay with
-      the freshly-broken
-      earth.</div>
-  </div>
-
-  <p>Upon discovering the approach of the herdsmen and horses many of the
-    women and children, too impatient to await the gathering of them in the
-    corral, hasten to the valley to join the cavalcade, and upon reaching
-    the party they at once scramble for the wood rats (<i>Neotoma</i>) which
-    hang from the necks of the horses and colts. The men of the village are
-    also much excited, but they may not participate in the frolic. From the
-    time the herders leave the village until their return they are on the
-    lookout for the <i>Neotoma</i>, which must be very abundant judging
-    from<span class="pagenum" id="Page_26">26</span>
-    the number gathered on these trips. The rats are suspended by a yucca
-    ribbon tied around the necks of the animals. The excitement increases
-    as the horses ascend the hill; and after entering the corral it reaches
-    the highest point, and the women and children run about among the
-    horses, entirely devoid of any fear of the excited animals, in their
-    efforts to snatch the rats from their necks. Many are the narrow
-    escapes, but one is seldom hurt. The women throw the lariat, some of
-    them being quite expert, and drawing the horses near them, pull the
-    rats from their necks. Numbers fail, but there are always the favored
-    few who leave the corral in triumph with as many rats as their two
-    hands can carry. The rats are skinned and cooked in grease and eaten as
-    a great delicacy.</p>
-
-  <div class="figcenter" id="i_026">
-    <img src="images/i_026.jpg" alt="" />
-    <div class="caption"><span class="smcap">Fig. 9.</span>—Women sprinkling the
-      earth.</div>
-  </div>
-
-  <div class="chapter" id="COSMOGONY">
-    <h2>COSMOGONY.</h2>
-  </div>
-
-  <p>The Sia have an elaborate cosmogony, highly colored with the heroic
-    deeds of mythical beings. That which the writer here presents is simply
-    the nucleus of their belief from which spring stories in infinite
-    numbers, in which every phenomenon of nature known to these people is
-    accounted for. Whole chapters could be devoted to the experiences of
-    each mythical being mentioned in the cosmogony.</p>
-
-  <p>In the beginning there was but one being in the lower world,
-    Sûs´sîstinnako, a spider. At that time there were no other animals,
-    birds, <span class="pagenum" id="Page_27">27</span>reptiles, or any living
-    creature but the spider. He drew a
-    line of meal from north to south and crossed it midway from east to
-    west; and he placed two little parcels north of the cross line, one on
-    either side of the line running north and south. These parcels were
-    very valuable and precious, but the people do not know to this day of
-    what they consisted; no one ever knew but the creator, Sûs´sĭstinnako.
-    After placing the parcels in position, Sûs´sĭstinnako sat down on
-    the west side of the line running north and south, and south of the
-    cross line, and began to sing, and in a little while the two parcels
-    accompanied him in the song by shaking, like rattles. The music was low
-    and sweet, and after awhile two women appeared, one evolved from each
-    parcel; and in a short time people began walking about; then animals,
-    birds, and all animate objects appeared, and Sûs´sĭstinnako continued
-    to sing until his creation was complete, when he was very happy and
-    contented. There were many people and they kept close together, and did
-    not pass about much, for fear of stepping upon one another; there was
-    no light and they could not see. The two women first created were the
-    mothers of all; the one created on the east side of the line of meal,
-    Sûs´sĭstinnako named Ût[´]sĕt, and she was the mother of all Indians;
-    he called the other Now[´]ûtsĕt, she being the mother of other nations.
-    Sûs´sĭstínnako divided the people into, clans, saying to certain of
-    the people: “You are of the corn clan, and you are the first of all;”
-    and<span class="pagenum" id="Page_28">28</span> to others he said: “You
-    belong to the coyote, the bear, the eagle
-    people,” and so on.</p>
-
-  <div class="figcenter illow700" id="i_026p">
-    <div class="attl">Bureau of Ethnology.</div>
-    <div class="attr">Eleventh Annual Report.&nbsp; &nbsp; Plate. VIII</div>
-    <img src="images/i_026p.jpg" alt="" />
-    <div class="caption">POUNDERS COMPLETING WORK.</div>
-  </div>
-
-  <div class="figcenter" id="i_027">
-    <img src="images/i_027.jpg" alt="" />
-    <div class="caption"><span class="smcap">Fig. 10.</span>—The process of
-      leveling.</div>
-  </div>
-
-  <p>After Sûs´sĭstinnako had nearly perfected his creation for Ha´arts
-    (the earth), he thought it would be well to have rain to water the
-    earth, and so he created the cloud, lightning, thunder, and rainbow
-    peoples to work for the people of Ha´arts. This second creation was
-    separated into six divisions, one of which was sent to each of the
-    cardinal points and to the zenith and nadir, each division making its
-    home in a spring in the heart of a great mountain, upon whose summit
-    was a giant tree. The Sha´-ka-ka (spruce) was on the mountain of the
-    north; the Shwi´-ti-ra-wa-na (pine) on the mountain of the west; the
-    Mai´-chi-na (oak)—<i>Quercus undulata</i>, variety Gambelii—on the mountain
-    of the south; the Shwi´-si-ni-ha´-na-we (aspen) on the mountain of the
-    east; the Marsh´-ti-tä-mo (cedar) on the mountain of the zenith, and
-    the Mor´-ri-tä-mo (oak), variety pungens, on the mountain of the nadir.
-    While each division had its home in a spring, Sûs´sĭstinnako gave to
-    these people Ti´-ni-a, the middle plain of the world (the world was
-    divided into three parts: Ha´arts, the earth; Ti´nia, the middle plain,
-    and Hu´-wa-ka, the upper plain), not only for a working field for the
-    benefit of the people of Ha´arts, but also for their pleasure ground.</p>
-
-  <div class="figcenter" id="i_028">
-    <img src="images/i_028.jpg" alt="" />
-    <div class="caption"><span class="smcap">Fig. 11.</span>—Stampers starting
-      to work.</div>
-  </div>
-
-  <p>Not wishing this second creation to be seen by the people of Ha´arts
-    as they passed about over Ti´nia, he commanded the Sia to smoke, that<span class="pagenum" id="Page_29">29</span>
-    clouds might ascend and serve as masks to protect the people of Ti´nia
-    from view of the inhabitants of Ha´arts.</p>
-
-  <p>The people of Ha´arts made houses for themselves by digging holes
-    in rocks and the earth. They could not build houses as they now do,
-    because they could not see. In a short time the two mothers, Ût´sĕt
-    and Now´ûtsĕt (the latter being the elder and larger, but the former
-    having the best mind and heart), who resided in the north, went into
-    the chita (estufa) and talked much to one another, and they decided
-    that they would make light, and said: “Now we will make light, that
-    our people may see; we can not now tell the people, but to-morrow will
-    be a good day and day after to-morrow will also be a good day”—meaning
-    that their thoughts were good, and they spoke with one tongue, and that
-    their future would be bright, and they added: “Now all is covered with
-    darkness, but after awhile we will have light.” These two women, being
-    inspired by Sûs´sĭstinnako, created the sun from white shell, turkis,
-    red stone, and abalone shell. After making the sun they carried him
-    to the east and there made a camp, as there were no houses. The next
-    morning they ascended a high mountain and dropped the sun down behind
-    it, and after a time he began to ascend, and when the people saw the
-    light their hearts rejoiced. When far off his face was blue; as he
-    came nearer the face grew brighter. They, however, did not see the sun
-    himself, but a mask so large that it covered his entire body.<span class="pagenum" id="Page_30">30</span> The
-    people saw that the world was large and the country beautiful, and when
-    the women returned to the village they said to the people: “We are the
-    mothers of all.”</p>
-
-  <div class="figcenter" id="i_029">
-    <img src="images/i_029.jpg" alt="" />
-    <div class="caption"><span class="smcap">Fig. 12</span>—Mixing clay for
-      plaster.</div>
-  </div>
-
-  <p>Though the sun lighted the world in the day, he gave no light at night,
-    as he returned to his home in the west; and so the two mothers created
-    the moon from a slightly black stone, many varieties of a yellow stone,
-    turkis, and a red stone, that the world might be lighted at night, and
-    that the moon might be a companion and a brother to the sun; but the
-    moon traveled slowly, and did not always furnish light, and so they
-    created the star people and made their eyes of beautiful sparkling
-    white crystal, that they might twinkle and brighten the world at night.
-    When the star people lived in the lower world they were gathered into
-    groups, which were very beautiful; they were not scattered about as
-    they are in the upper world. Again the two women entered the chita and
-    decided to make four houses—one in the north, one in the west, one in
-    the south, and one in the east—house in this instance meaning pueblo
-    or village. When these houses were completed they said, now we have
-    some beautiful houses; we will go first to that of the north and talk
-    much for all things good. Now´ûtsĕt said to her sister: “Let us make
-    other good things,” and the sister asked: “What things do you wish to
-    make?” She answered: “We are the mothers of all peoples, and we must do
-    good work.” “Well,” replied the younger sister, “to-morrow I will pass
-    around and see my other houses, and you will remain here.”</p>
-
-  <div class="figcenter illow400" id="i_030">
-    <img src="images/i_030.jpg" alt="" />
-    <div class="caption"><span class="smcap">Fig. 18.</span>—Childish curiosity.
-    </div>
-  </div>
-
-  <p>After Ût´sĕt had traveled over the world, visiting the houses of the
-    west, south, and east, she returned to her home in the north and was
-    graciously received by Now´ûtsĕt, who seemed happy to see her younger<span class="pagenum" id="Page_31">31</span>
-    sister, and after a warm greeting she invited her to be seated.
-    Now´ûtsĕt had a picture which she did not wish the sister to see, and
-    she covered it with a blanket, and said, “Guess what I have here?”
-    (pointing to the covered picture) “and when you guess correctly I
-    will show you.” “I do not know,” said Ût´sĕt and again the elder one
-    asked, “What do you think I have here?” and the other replied, “I do
-    not know.” A third time Ût´sĕt was asked, and replied that she did not
-    know, adding, “I wish to speak straight, and I must therefore tell
-    you I do not know what you have there.” Then Now´ûtsĕt said, “That
-    is right.” After a while the younger sister said, “I think you have
-    under that blanket a picture, to which you will talk when you are
-    alone.” “You are right,” said the elder sister, “you have a good head
-    to know things.” Now´ûtsĕt, however, was much displeased at the wisdom
-    displayed by Ût´sĕt. She showed the picture to Ût´sĕt and in a little
-    while Ût´sĕt left, saying, “I will now return to my house and no longer
-    travel; to-morrow you will come to see me.”</p>
-
-  <p>After the return of Ût´sĕt to her home she beckoned to the Chas´ka
-    (chaparral cock) to come to her, and said, “You may go early to-morrow
-    morning to the house of the sun in the east, and then follow the road
-    from there to his home in the west, and when you reach the house in
-    the west remain there until my sister comes to my house to talk to me,
-    when I will call you.” In the early morning the elder sister called
-    at the house of the younger. “Sit down, my sister,” said the younger
-    one, and after a little time she said, “Let us go out and walk about;
-    I saw a beautiful bird pass by, but I do not know where he lives,”
-    and she pointed to the footprints of the bird upon the ground, which
-    was soft, and the tracks were very plain, and it could be seen that
-    the footprints were in a straight line from the house of the sun in
-    the east to his house in the west. “I can not tell,” said the younger
-    sister, “perhaps the bird came from the house in the east and has gone
-    to the house in the west; perhaps he came from the house in the west
-    and has gone to the house in the east; as the feet of the bird point
-    both ways, it is hard to tell. What do you think, sister?” “I can not
-    say,” replied the other. Four times Ût´sĕt asked the question and
-    received the same reply. The fourth time the elder sister added, “How
-    can I tell? I do not know which is the front of the foot and which is
-    the heel, but I think the bird has gone to the house in the east.”
-    “Your thoughts are wrong,” replied the younger sister; “I know where
-    the bird is, and he will soon be here;” and she gave a call and in a
-    little while the Chas´ka came running to her from, the west.</p>
-
-  <p>The elder sister was mortified at her lack of knowledge, and said,
-    “Come to my house to-morrow; to-day you are greater than I. I thought
-    the bird had gone to the house in the east, but you knew where he was,
-    and he came at your call; to-morrow you come to me.”</p>
-
-  <p>On the morrow the younger sister called at the house of the elder and
-    was asked to be seated. Then Now´ûtsĕt said, “Sister, a word<span class="pagenum" id="Page_32">32</span> with
-    you; what do you think that is?” pointing to a figure enveloped in a
-    blanket, with only the feet showing, which were crossed. Four times
-    the question was asked, and each time the younger sister said she
-    could not tell, but finally she added, “I think the feet are crossed;
-    the one on the right should be left and the left should be right.”
-    “To whom do the feet belong?” inquired the elder sister. The younger
-    sister was prompted by her grandmother, Sûs´sĭstinnako<a id="FNanchor_4" href="#Footnote_4"
-      class="fnanchor">[4]</a>, the spider
-    woman, to say, “I do not think it is either man or woman,” referring to
-    beings created by Sûs´sĭstinnako, “but something you have made.” The
-    elder sister replied,“You are right, my sister.” She threw the blanket
-    off, exposing a human figure; the younger sister then left, asking the
-    elder to call at her house on the morrow, and all night Ût´sĕt was busy
-    preparing an altar under the direction, however, of Sûs´sĭstinnako. She
-    covered the altar with a blanket, and in the morning when the elder
-    sister called they sat together for a while and talked; then Ût´sĕt
-    said, pointing to the covered altar, “What do you think I have there?”
-    Now´ûtsĕt replied, “I can not tell; I may have my thoughts about it,
-    but I do not know.” Four times Now´ûtsĕt was asked, and each time she
-    gave the same reply. Then the younger sister threw off the blanket, and
-    they both looked at the altar, but neither spoke a word.</p>
-
-  <p>When the elder sister left, she said to Ût´sĕt, “To-morrow you come
-    to my house,” and all night she was busy arranging things for the
-    morning, and in the morning Ût´sĕt hastened to her sister’s house. (She
-    was accompanied by Sûs´sĭstinnako, who followed invisible close to
-    her ear.) Now´ûtsĕt asked, “What have I there?” pointing to a covered
-    object, and Ût´sĕt replied, “I can not tell, but I have thought that
-    you have under that blanket all things that are necessary for all time
-    to come; perhaps I speak wrong.” “No,” replied Now´ûtsĕt, “you speak
-    correctly,” and she threw off the blanket, saying, “My sister, I may be
-    the larger and the first, but your head and heart are wise; you know
-    much; I think my head must be weak.” The younger sister then said:
-    “To-morrow you come to my house;” and in the morning when the elder
-    sister called at the house of the younger she was received in the front
-    room and asked to be seated, and they talked awhile; then the younger
-    one said: “What do you think I have in the room there?” pointing to the
-    door of an inner room. Four times the question was asked and each time
-    Now´ûtsĕt replied, “I can not tell.” “Come with me,” said Ût´sĕt, and
-    she cried as she threw open the door, “All this is mine, when you have
-    looked well we will go away.” The room was filled with the
-    Ka´ᵗsuna
-    beings with monster heads which Ût´sĕt had created, under the direction
-    of Sûs´sĭstinnako.</p>
-
-  <p>Sûs´sĭstinnako’s creation may be classed in three divisions:</p>
-
-  <p class="hang">1. Pai´-ä-tä-mo: All men of Ha´arts (the earth), the sun,
-    moon, stars,
-    Ko´-shai-ri and Quer´-rän-na.</p>
-
-  <p><span class="pagenum" id="Page_33">33</span></p>
-
-  <p class="hang">2. Ko´-pĭsh-tai-a: The cloud, lightning, thunder, rainbow
-    peoples, and
-    all animal life not included under the first and
-    third heads.</p>
-
-  <p class="hang">3. Ka´ᵗsuna: Beings having human bodies and monster heads,
-    who
-    are personated in Sia by men and women wearing masks.</p>
-
-  <p>After a time the younger sister closed the door and they returned to
-    the front room. Not a word had been spoken except by the younger. As
-    the elder sister left she said, “To-morrow you come to my house.”
-    Sûs´sĭstinnako whispered in the ear of the younger, “To-morrow you will
-    see fine things in your sister’s house, but they will not be good; they
-    will be bad.” Now´ûtsĕt then said: “Before the Sun has left his home
-    we will go together to see him; we will each have a wand on our heads
-    made of the long white fluffy feathers of the under tail of the eagle,
-    and we will place them vertically on our heads that they may see the
-    sun when he first comes out;” and the younger sister replied: “You are
-    the elder and must go before, and your plumes will see the sun first;
-    mine can not see him until he has traveled far, because I am so small;
-    you are the greater and must go before.” Though she said this she knew
-    better; she knew that though she was smaller in stature she was the
-    greater and more important woman. That night Sûs´sĭstinnako talked much
-    to Ût´sĕt. She said: “Now that you have created the Ka´ᵗsuna you
-    must
-    create a man as messenger between the sun and the Ka´ᵗsuna and
-    another
-    as messenger between the moon and the Ka´ᵗsuna.”</p>
-
-  <p>The first man created was called Ko´shairi; he not only acts as courier
-    between the sun and the Ka´ᵗsuna, but he is the companion, the
-    jester
-    and musician (the flute being his instrument) of the sun; he is also
-    mediator between the people of the earth and the sun; when acting
-    as courier between the sun and the Ka´ᵗsuna and vice versa and as
-    mediator between the people of the earth and the sun he is chief for
-    the sun; when accompanying the sun in his daily travels he furnishes
-    him with music and amusement; he is then the servant of the sun. The
-    second man created was Quer´ränna, his duties being identical with
-    those of the Ko´shairi, excepting that the moon is his particular chief
-    instead of the sun, both, however, being subordinate to the sun.</p>
-
-  <p>After the creation of Ko´shairi and Quer´ränna, Ût´sĕt called
-    Shu-ah-kai (a small black bird with white wings) to her and said:</p>
-
-  <p>“To-morrow my sister and I go to see the sun when he first leaves his
-    house. We will have wands on our heads, we will be side by side; she
-    is much taller than I; the sun will see her face before he sees mine,
-    and that will not be good; you must go to-morrow morning very early
-    near the house of the sun and take a plume from your left wing, but
-    none from your right; spread your wings and rest in front of the sun
-    as he comes from his house.” The two women started very early in the
-    morning to greet the rising sun. They were accompanied by all<span class="pagenum" id="Page_34">34</span> the men
-    and youths, carrying their bows and arrows. The elder woman, after they
-    halted to await the coming of the sun, said: “We are here to watch for
-    the sun.” (The people had divided, some being on the side of Now´ûtsĕt,
-    the others with Ût´sĕt). “If the sun looks first upon me, all the
-    people on my side will be my people and will slay the others, and if
-    the sun looks first upon the face of my sister all the people on her
-    side will be her people and they will destroy my people.”</p>
-
-  <p>As the sun left his house, the bird Shu´ahkai placed himself so as to
-    obscure the light, excepting where it penetrated through the space left
-    by the plucking of the feather from his wing, and the light shone, not
-    only on the wand on the head of the younger sister, but it covered
-    her face, while it barely touched the top of the plumes of the elder;
-    and so the people of the younger sister destroyed those of the elder.
-    The two women stood still while the men fought. The women remained on
-    the mountain top, but the men descended into a grassy park to fight.
-    After a time the younger sister ran to the park and cried, “This is
-    enough; fight no more.” She then returned to the mountain and said to
-    her sister, “Let us descend to the park and fight.” And they fought
-    like women—not with arrows—but wrestled. The men formed a circle around
-    them and the women fought hard and long. Some of the men said, “Let us
-    go and part the women;” others said, “No; let them alone.” The younger
-    woman grew very tired in her arms, and cried to her people, “I am very
-    tired,” and they threw the elder sister upon the ground and tied her
-    hands; the younger woman then commanded her people to leave her, and
-    she struck her sister with her fists about the head and face as she
-    lay upon the ground, and in a little while killed her. She then cut
-    the breast with a stone knife and took out the heart, her people being
-    still in a circle, but the circle was so large that they were some
-    distance off. She held the heart in her hand and cried: “Listen, men
-    and youths! This woman was my sister, but she compelled us to fight; it
-    was she who taught you to fight. The few of her people who escaped are
-    in the mountains and they are the people of the rats;” and she cut the
-    heart into pieces and threw it upon the ground, saying, “Her heart will
-    become rats, for it was very bad,” and immediately rats could be seen
-    running in all directions. She found the center of the heart full of
-    cactus, and she said, “The rats for evermore will live with the cacti;”
-    and to this day the rats thus live (referring to the <i>Neotoma</i>). She
-    then told her people to return to their homes.</p>
-
-  <p>It was about this time that Sûs´sĭstinnako organized the cult
-    societies, instructing all of the societies in the songs for rain, but
-    imparting only to certain ones the secrets whereby disease is extracted
-    through the sucking and brushing processes.</p>
-
-  <p>For eight years after the fight (years referring to periods of time)
-    the people were very happy and all things flourished, but the ninth
-    year was very bad, the whole earth being filled with water. The water
-    did<span class="pagenum" id="Page_35">35</span> not fall in rain, but came
-    in as rivers between the mesas, and
-    continued flowing from all sides until the people and all animals fled
-    to the mesa. The waters continued to rise until nearly level with the
-    mesa top, and Sûs´sĭstinnako cried, “Where shall my people go? Where is
-    the road to the north, he looking to the north, the road to the west,
-    he facing the west, the road to the south, he turning south, the road
-    to the east, he facing east? Alas, I see the waters are everywhere.”
-    And all of his theurgists sang four days and nights before their altars
-    and made many offerings, but still the waters continued to rise as
-    before. Sûs´sĭstinnako said to the sun: “My son, you will ascend and
-    pass over the world above; your course will be from the north to the
-    south, and you will return and tell me what you think of it.” On his
-    return the sun said, “Mother, I did as you bade me, and I did not like
-    the road.” Again he told him to ascend and pass over the world from
-    the west to the east, and on his return Sûs´sĭstinnako inquired how
-    he liked that road. “It may be good for some, mother, but I did not
-    like it.” “You will again ascend and pass over the straight road from
-    east to west,” and upon the sun’s return the father inquired what he
-    thought of that road. His reply was, “I am much contented; I like the
-    road much.” Then Sûs´sĭstinnako said, “My son, you will ascend each day
-    and pass over the world from east to west.” Upon each day’s journey the
-    sun stops midway from the east to the center of the world to eat his
-    breakfast, in the center to eat his dinner, and midway the center to
-    the west to eat his supper, he never failing to take his three meals
-    daily, stopping at these particular points to obtain them.</p>
-
-  <p>The sun wears a shirt of dressed deerskin, and leggings of the same,
-    reaching to his thighs; the shirt and leggings are fringed; his
-    moccasins are also of deerskin and embroidered in yellow, red, and
-    turkis beads; he wears a kilt of deerskin, the kilt having a snake
-    painted upon it; he carries a bow and arrows, the quiver being of
-    cougar skin, hanging over his shoulder, and he holds his bow in his
-    left hand and an arrow in his right; he still wears the mask which
-    protects him from view of the people of the earth. An eagle plume with
-    a parrot plume on either side, ornaments the top of the mask, and an
-    eagle plume is on either side of the mask and one is at the bottom; the
-    hair around the head and face is red like fire, and when it moves and
-    shakes the people can not look closely at the mask; it is not intended
-    that they should observe closely and thereby know that instead of
-    seeing the sun they see only his mask; the heavy line encircling the
-    mask is yellow, and indicates rain. (<a href="#i_036">Fig. 14.</a>)</p>
-
-  <p>The moon came to the upper world with the sun and he also wears a mask.</p>
-
-  <p>Each night the sun passes by the house of Sûs´sĭstinnako, who asks him:
-    “How are my children above, how many have died to-day, and how many
-    have been born to-day?” He lingers with him only long enough to answer
-    his questions. He then passes on to his house in the east.</p>
-
-  <p><span class="pagenum" id="Page_36">36</span></p>
-
-  <div class="figcenter" id="i_036">
-    <img src="images/i_036.jpg" alt="" />
-    <div class="caption"><span class="smcap">Fig. 14.</span>—Mask of the Sun,
-      drawn by a theurgist.</div>
-  </div>
-
-  <p>Sûs´sĭstinnako placed a huge reed upon the mesa top and said: “My
-    people will pass up through this to the world above.” Ût´sĕt led the
-    way, carrying a sack containing many of the star people; she was
-    followed by all the theurgists, who carried their precious articles
-    in sacred blankets, on their backs; then followed the laity and all
-    animals, snakes and birds; the turkey was far behind, and the foam of
-    the waters rose and reached the tip ends of his feathers, and to this
-    day they bear the mark of the waters. Upon reaching the top of the
-    reed, the solid earth barred their exit, and Ût´sĕt called ᵗSi´ka
-    (the locust), saying, “Man, come here.” The locust hastened to her,
-    and she told him that the earth prevented their exodus. “You know
-    best how to pass through the earth; go and make a door for us.” “Very
-    well, mother,” he replied, “I will, and I think I can make a way.”
-    He began working with his feet, and after a time he passed through
-    the<span class="pagenum" id="Page_37">37</span> earth, entering another
-    world. As soon as he saw the world, he
-    returned to Ût´sĕt saying, “It is good above.” Ût´sĕt then called the
-    Tuo´ pi (badger), and said to him, “Make a door for us; the
-    ᵗSi´ka has
-    made one, but it is very small.” “Very well, mother; I will,” replied
-    the badger; and after much work he passed into the world above, and
-    returning said, “Mother, I have opened the way.” Ût´sĕt is appealed
-    to, to the present time, as father and mother, for she acts directly
-    for Sûs´sĭstinnako, the creator. The badger said, “Mother, father, the
-    world above is good.” Ût´sĕt then called the deer, saying to him, “You
-    go first, and if you pass through all right, if you can get your head
-    through, others may pass.” The deer after ascending returned saying,
-    “Father, it is all right; I passed without trouble.” She then called
-    the elk, and told him if he could get his head through the door, all
-    could pass. He returned, saying, “Father, it is good; I passed without
-    trouble.” She then had the buffalo try and he returned, saying,
-    “Father, mother, the door is good; I passed without trouble.”</p>
-
-  <p>Ût´sĕt then called the I-shits (<i>Scarabæus</i>) and gave him the sack
-    of stars, telling him to pass out first with the sack. The little
-    animal did not know what the sack contained, but he grew very tired
-    carrying it, and he wondered what could be in the sack. After entering
-    the new world he was very tired, and laying the sack down he thought
-    he would peep into it and see its contents. He cut only a tiny hole,
-    but immediately the stars began flying out and filling the heavens
-    everywhere. The little animal was too tired to return to Ût´sĕt, who,
-    however, soon joined him, followed by all her people, who came in the
-    order above mentioned. After the turkey passed out the door was firmly
-    closed with a great rock so that the waters below could not follow
-    them. When Ût´sĕt looked for her sack she was astonished to find it
-    nearly empty and she could not tell where the contents had gone; the
-    little animal sat by, very scared, and sad, and Ût´sĕt was angry with
-    him and said, “You are very bad and disobedient and from this time
-    forth you shall be blind,” (and this is the reason the scarabæus has
-    no eyes, so the old ones say). The little fellow, however, had saved a
-    few of the stars by grabbing the sack and holding it fast; these Ût´sĕt
-    distributed in the heavens. In one group she placed seven stars (the
-    great bear), in another three (part of Orion,) into another group she
-    placed the Pleiades, and throwing the others far off into the heavens,
-    exclaimed, “All is well!”</p>
-
-  <p>The cloud, lightning, thunder, and rainbow peoples followed the Sia
-    into the upper world, making their homes in springs similar to those
-    they had occupied in the lower world; these springs are also at the
-    cardinal points, zenith and nadir, and are in the hearts of mountains
-    with trees upon their summits. All of the people of Tínia, however, did
-    not leave the lower world; only a portion were sent by Sûs´sĭstinnako
-    to labor for the people of the upper world. The cloud people are so
-    numerous that, though the demands of the people of the earth are
-    great,<span class="pagenum" id="Page_38">38</span> there are always many
-    passing about over Tínia for pleasure;
-    these people ride on wheels, small wheels being used by the children
-    and larger ones by the elders. In speaking of these wheels the Sia
-    add: “The Americans have stolen the secret of the wheels (referring to
-    bicycles) from the cloud people.”</p>
-
-  <p>The cloud people are careful to keep behind their masks, which assume
-    different forms according to the number of people and the work being
-    done; for instance, Hĕn´nati are white floating clouds behind which the
-    people pass about for pleasure. He´äsh are clouds like the plains, and
-    behind these, the cloud people are laboring to water the earth. The
-    water is brought from the springs at the base of the mountains in gourd
-    jugs and vases, by the men, women, and children, who ascend from these
-    springs to the base of the tree and thence through the heart or trunk
-    to the top of the tree which reaches to Ti´nia; they then pass on to
-    the designated point to be sprinkled. Though the lightning, thunder and
-    rainbow peoples of the six cardinal points<a id="FNanchor_5" href="#Footnote_5" class="fnanchor">[5]</a> have each
-    their priestly
-    rulers and theurgists of their cult societies, these are subordinate to
-    the priest of the cloud people, the cloud people of each cardinal point
-    having their separate religious and civil organizations. Again these
-    rulers are subordinate to Ho´chänni, arch ruler of the cloud people of
-    the world, the cloud people hold ceremonials similar to the Sia; and
-    the figures of the slat altars of the Sia are supposed to be arranged
-    just as the cloud people sit in their ceremonies, the figures of the
-    altars representing members of the cult societies of the cloud and
-    lightning peoples. The Sia in performing their rites assume relatively
-    similar positions back of the altars.</p>
-
-  <p>When a priest of the cloud people wishes assistance from the thunder
-    and lightning peoples he commands their ti´ämonis to notify the
-    theurgists to see that the labor is performed, he placing his cloud
-    people under the direction of certain of his theurgists, keeping
-    a general supervision himself over all. The people of Ti´nia are
-    compensated by those of Ha´arts for their services. These offerings are
-    placed at shrines, of which there are many, no longer left in view but
-    buried from sight. Cigarettes are made of delicate reeds and filled
-    with down from humming birds and others, minute quantities of precious
-    beads and corn pollen, and are offered to the priestly rulers and
-    theurgists of Ti´nia.</p>
-
-  <p>The lightning people shoot their arrows to make it rain the harder,
-    the smaller flashes coming from the bows of the children. The thunder
-    people have human forms, with wings of knives, and by flapping these
-    wings they make a great noise, thus frightening the cloud and lightning
-    peoples into working the harder. The rainbow people were created to
-    work in Ti´nia to make it more beautiful for the people of Ha´arts to
-    look upon; not only the elders making the beautiful bows, <span class="pagenum" id="Page_39">39</span>but the
-    children assisting in this work. The Sia have no idea how or of what
-    the bows are made. They do, however, know that the war heroes traveled
-    upon these bows.</p>
-
-  <p>The Sia entered this world in the far north, and the opening through
-    which they emerged is known as Shí-pa-po. They gathered into camps, for
-    they had no houses, but they soon moved on a short distance and built
-    a village. Their only food was seeds of certain grasses, and Ût´sĕt
-    desiring that her children should have other food made fields north,
-    west, south, and east of the village and planted bits of her heart, and
-    corn was evolved (though Ût´sĕt had always known the name of corn, corn
-    itself was not known until it originated in these fields), and Ût´sĕt
-    declared: “This corn is my heart and it shall be to my people as milk
-    from my breasts.”</p>
-
-  <p>After the Sia had remained at this village a year (referring to a time
-    period) they desired to pass on to the center of the earth, but the
-    earth was very moist and Ût´sĕt was puzzled to know how to harden it.</p>
-
-  <p>She commanded the presence of the cougar, and asked him if he had any
-    medicine to harden the road that they might pass over it. The cougar
-    replied, “I will try, mother;” but after going a short distance over
-    the road, he sank to his shoulders in the wet earth, and he returned
-    much afraid, and told Ût´sĕt that he could go no farther. She then sent
-    for the bear and asked him what he could do; and he, like the cougar,
-    made an attempt to harden the earth; he had passed but a short distance
-    when he too sank to his shoulders, and being afraid to go farther
-    returned, saying, “I can do nothing.” The badger then made the attempt,
-    with the same result; then the shrew (<i>Sorex</i>) and afterward the wolf,
-    but they also failed. Then Ût´sĕt returned to the lower world and asked
-    Sûs´sĭstinnako what she could do to harden the earth so that her people
-    might travel over it. Sûs´sĭstinnako inquired, “Have you no medicine to
-    make the earth firm? Have you asked the cougar and the bear, the wolf,
-    the badger and the shrew to use their medicines to harden the earth?”
-    And she replied, “I have tried all these.” Then, said Sûs´sĭstinnako,
-    “Others will understand;” and he told Ût´sĕt to have a woman of the
-    Ka´pĭna (spider) society to use her medicine for this purpose. Upon
-    the return of Ût´sĕt to the upper world, she commanded the presence
-    of a female member of this society. Upon the arrival of this woman
-    Ût´sĕt said, “My mother, Sûs´sĭstinnako, tells me the Ka´pĭna society
-    understands the secret of how to make the earth strong.” The woman
-    replied, “I do not know how to make the earth firm.” Three times Ût´sĕt
-    questioned the woman regarding the hardening of the earth, and each
-    time the woman replied, “I do not know.” The fourth time the question
-    was put the woman said, “Well, I guess I know; I will try;” and she
-    called together the members of the society of the Ka´pĭna and said
-    to them, “Our mother, Sûs´sĭstinnako bids us work for her and harden
-    the earth so that the people may pass over<span class="pagenum" id="Page_40">40</span> it.” The woman first made
-    a road of fine cotton which she produced from her body (it will be
-    remembered that the Ka´pĭna society was composed of the spider people),
-    suspending it a few feet above the earth, and told the people they
-    could now move on; but when they saw the road it looked so fragile that
-    they were afraid to trust themselves upon it. Then Ût´sĕt said: “I wish
-    a man and not a woman of the Ka´pĭna to work for me.” A male member
-    of the society then appeared and threw out the serpent (a fetich of
-    latticed wood so put together that it can be expanded and contracted);
-    and when it was extended it reached to the middle of the earth. He
-    first threw it to the south, then to the east, then to the west. The
-    Na´pakatsa (a fetich composed of slender sticks radiating from a center
-    held together by a fine web of cotton; eagle down is attached to the
-    cotton; when opened it is in the form of an umbrella, and when closed
-    it has also the same form minus the handle) was then thrown upon the
-    ground and stamped upon (the original Na´pakatsa was composed of cotton
-    from the spider’s body); it was placed first to the south, then east,
-    west and north. The people being in the far north, the Na´pakatsa was
-    deposited close to their backs.</p>
-
-  <p>The earth now being firm so that the people could travel, Ût´sĕt
-    selected for the ti´ämoni who was to take her place with the people
-    and lead them to the center of the earth, a man of the corn clan,
-    saying to him, “I, Ût´sĕt, will soon leave you; I will return to the
-    home whence I came. You will be to my people as myself; you will pass
-    with them over the straight road. I will remain in my house below and
-    will hear all that you say to me. I give to you all my wisdom, my
-    thoughts, my heart, and all. I fill your head with my mind.” She then
-    gave to her newly appointed representative a crooked staff as insignia
-    of his office, saying, “It is as myself; keep it always.” “Thank you,
-    mother,” he replied, and all the people clasped the staff and drew a
-    breath from it. “I give to you all the precious things which I brought
-    to this world [Ût´sĕt having brought these things in a sacred blanket
-    on her back]. Be sure to follow the one straight road for all years
-    and for all time to come. You will be known as Ti´ämoni [meaning the
-    arch-ruler]. I bid you listen to all things good, and work for all
-    things good, and turn from all things bad.” He replied: “It is well,
-    mother; I will do as you say.” She then instructed this ruler to make
-    the Ï´ärriko<a id="FNanchor_6" href="#Footnote_6" class="fnanchor">[6]</a>
-    (<a href="#i_040">Pl. <span class="smcap">ix</span></a>) which was to <span class="pagenum" id="Page_41">41</span>represent herself
-    that they might have herself always with them and know her always.
-    Again Ût´sĕt said: “When you wish for anything make hä´chamoni and
-    plant them, and they will bear your messages to your mother in the
-    world below.”</p>
-
-  <div class="figcenter illow600" id="i_040">
-    <div class="attl">Bureau of Ethnology.</div>
-    <div class="attr">Eleventh Annual Report.&nbsp; &nbsp; Plate. IX</div>
-    <img src="images/i_040.jpg" alt="" />
-    <div class="attl">Drawn by J. L. Ridgway.</div>
-    <div class="attr">GAST LITH. CO. N.Y.</div>
-    <div class="caption">Ī-ÄR-RI-KO.<br />A SIA FETISH</div>
-  </div>
-
-  <p>Before Ût´sĕt left this world she selected six Sia women, sending one
-    to the north, one to the west, one to the south, one to the east, one
-    to the zenith, and one to the nadir, to make their homes at these
-    points for all time to come, that they might be near the cloud rulers
-    of the cardinal points and intercede for the people of Ha´arts; and
-    Ût´sĕt enjoined her people to remember to ask these women, in times of
-    need, to appeal to the cloud people for them.</p>
-
-  <p>The Sia alone followed the command of Ût´sĕt and took the straight
-    road, while all other pueblos advanced by various routes to the center
-    of the earth. After Ût´sĕt’s departure the Sia traveled some distance
-    and built a village of beautiful white stone, where they lived four
-    years (years referring to time periods). The Sia declare that their
-    stay at the white house was of long duration. Here parents suffered
-    great distress at the hand of the tíämoni, who, objecting to the
-    increase of his people, for a time caused all children to be put to
-    death. The Sia had scarcely recovered from this calamity when a serious
-    difficulty arose between the men and women. Many women sat grinding
-    meal and singing; they had worked hard all day, and at sundown, when
-    the men returned to the houses, the women began abusing them, saying:
-    “You are no good; you do not care to work; you wish to be with women
-    all the time. If you would allow four days to pass between, the women
-    would care more for you.” The men replied: “You women care to be with
-    us all day and all night; if you women could have the men only every
-    four days you would be very unhappy.” The women retorted: “It is you
-    men who would be unhappy if you could be with the women only every four
-    days.”</p>
-
-  <p>And the men and women grew very angry with one another. The men cried:
-    “Were it ten days, twenty days, thirty days, we could remain apart from
-    you and not be unhappy.” The women replied: “We think not, but we women
-    would be very contented to remain away from you men for sixty days.”
-    And the men said: “We men would be happy to remain apart from you women
-    for five moons.” The women, growing more excited, cried: “You do not
-    speak the truth; we women would be contented to be separated from you
-    ten moons.” The men retorted: “We men could remain away from you women
-    twenty moons and be very happy.” “You do not speak the truth,” said the
-    women, “for you wish to be with us all the time, day and night.”</p>
-
-  <p>Three days they quarreled and on the fourth day the women separated
-    from the men, going on one side of the pueblo, the men and boys
-    gathering on the other side. All the women went into one chí-ta,
-    the men into another. The women had a great talk and the men held a
-    council. The men and women were very angry with one another.</p>
-
-  <p><span class="pagenum" id="Page_42">42</span></p>
-
-  <p>The tíämoni, who presided over the council, said: “I think if you
-    and the women live apart you will each be contented.” And on the
-    following morning he had all the men and male children who were not
-    being nourished by their mothers cross the great river which ran by
-    the village, the women remaining in the village. The men departed at
-    sunrise, and the women were delighted. They said: “We can do all the
-    work; we understand the men’s work and we can work like them.” The men
-    said to each, other: “We can do the things the women did for us.” As
-    they left the village the men called to the women: “We leave you to
-    yourselves, perhaps for one year, perhaps for two, and perhaps longer.
-    For one year you may be happy to be apart from us. Perhaps we will be
-    happy to be separated from you; perhaps not; we can not tell. We men
-    are more amorous than you.”</p>
-
-  <p>Some time was required for the men to cross the river, as it was very
-    wide. The tíämoni led the men and remained with them. The women were
-    compelled by the tíämoni to send their male infants over the river as
-    soon as they ceased nourishing them. For ten moons the men and women
-    were very happy. The men hunted a great deal and had much game for
-    food, but the women had no animal food. At the expiration of the ten
-    moons some of the women were sad away from the men. The men grew stout
-    and the women very thin. As the second year passed more of the women
-    wanted the men, but the men were perfectly satisfied away from the
-    women. After three years the women more and more wished for the men,
-    but the men were but slightly desirous of the women. When the fourth
-    year was half gone the women called to the tíämoni, saying: “We want
-    the men to come to us.” The female children had grown up like reeds;
-    they had no flesh on them. The morning after the women begged the
-    tíämoni for the return of the men they recrossed the river to live
-    again with the women, and in four days after their return the women had
-    recovered their flesh.</p>
-
-  <p>Children were born to the women while they were separated from the men,
-    and when born they were entirely unlike the Sia, and were a different
-    people. The mothers, seeing their children were not like themselves,
-    did not care for them and drove them from their homes. These unnatural
-    children matured in a short time, becoming the skóyo (giant cannibals).
-    As soon as they were grown they began eating the Sia. They caught the
-    children just as the coyote catches his prey. They made large fires
-    between great rocks, and throwing the children in, roasted them alive,
-    and afterward ate them. When parents went to the woods to look for
-    their lost children, they too were caught by the giants and roasted.
-    No one ever returned to the village to tell the tale. The Sia were not
-    only devoured by the skóyo, but by those animals who quarreled with
-    their people at the time of the rupture between the Sia men and women,
-    the angry animals joining the skóyo in their attacks upon the Sia.</p>
-
-  <p>Although the children were destroyed whenever they ventured from<span class="pagenum" id="Page_43">43</span> their
-    homes the vigilance of some of the parents saved the race, and in
-    spite of the numerous deaths the people increased, and they built many
-    houses. Four years (referring to periods of time) the Skóyo and animals
-    captured and ate the Sia whenever they left their villages, but the Sia
-    were not always to suffer this great evil.</p>
-
-  <p>The sun father determined to relieve the people of their trouble and so
-    he became the father of twin boys.</p>
-
-  <p>Ko´chinako, a virgin (the yellow woman of the north), when journeying
-    to visit the center of the earth, lay down to rest. She was embraced by
-    the Sun, and from this embrace she became pregnant. In four days she
-    gave evident signs of her condition, and in eight days it was still
-    more perceptible, and in twelve days she gave birth to male twins.
-    During her condition of gestation her mother, the spider woman, was
-    very angry, and insisted upon knowing the father of the child, but the
-    daughter could not tell her; and when the mother asked when she became
-    pregnant, she could not reply to the question, and the mother said: “I
-    do not care to see the child when it is born; I wish to be far away.”
-    And as soon as the daughter complained of approaching labor the mother
-    left, but her heart softened toward her child and she soon returned. In
-    four days from the birth of the boys they were able to walk. When twins
-    are born, the first-born is called Kat´saya and the second Kat´che.</p>
-
-  <p>Ko´chinako named her first-born Ma´-a-se-we and the second U´-yuuyewĕ.
-    These children grew rapidly in intelligence, but they always remained
-    small in stature. One day they inquired of their mother, “Where is our
-    father?” The mother replied, “He is far away; ask no more questions.”
-    But again they asked, “Where is our father?” And they received the
-    same reply from the mother. The third time they asked, and a fourth
-    time, when the mother said, “Poor children, your father lives far away
-    to the east.” They declared they would go to him, but she insisted
-    they could not; that to reach him they would have to go to the center
-    of a great river. The boys were so earnest in their entreaties to be
-    allowed to visit their father, that the mother finally consented. Their
-    grandmother (the spider woman) made them each a bow and arrows, and the
-    boys started off on their journey, traveling along way. Upon reaching
-    the river they were puzzled to know how to enter their father’s house.
-    While they stood thinking, their grandmother (the spider woman)
-    appeared and said, “I will make a bridge for you.” She spun a web back
-    and forth, but when the bridge was completed the boys feared to cross
-    it; it appeared so frail. Then the grandmother tested the bridge to
-    show them it was safe. They, being now satisfied, crossed the bridge
-    and descended to the center of the river, and there found their
-    father’s house. The wife of their father inquired of the boys, “Who are
-    you, and where did you come from?” “We come to find our father.” The
-    woman then asked, “Who is your father?” and they answered, “The Sun is
-    our father;” and the<span class="pagenum" id="Page_44">44</span> wife was
-    angry and said, “You tell an untruth.”
-    She gave them a bowl of food, which was, however, only the scraps left
-    by her children.</p>
-
-  <p>In a little while the Sun returned home. His wife was very indignant;
-    “I thought you traveled only for the world, but these children say you
-    are their father.” The Sun replied, “They are my children, because all
-    people are my children under my arm.” This satisfied the wife, even
-    though the children appealed directly to the Sun as father. When he saw
-    the boys were eating scraps, he took the bowl, threw out the contents,
-    and had his wife give them proper food. He then called one of his men
-    who labored for him, and said, “Build me a large fire in the house,”
-    designating a sweat-house, “lined with turkis, and heat it with hot
-    rocks,” the rocks being also turkis. He sent the children into this
-    house and had the door closed upon them. The Sun then ordered water
-    poured upon the hot rocks through an opening in the roof, but the
-    children cooled the sweat-house by spitting out tiny shells from their
-    mouths.</p>
-
-  <p>When the Sun ordered the door of the sweat-house opened he was
-    surprised to find the children still alive. He then had them cast
-    into another house, which was very large and filled with elk, deer,
-    antelope, and buffalo; he peeped through an opening in the wall and saw
-    the boys riding on the backs of the elk and deer apparently very happy
-    and contented. He then had them placed in a house filled with bear,
-    cougar, and rattlesnakes, and he peeped in and saw the children riding
-    on the backs of the bear and cougar and they were happy and not afraid,
-    and he said, “Surely they are my children,” and he opened the doors
-    and let them out, and asked, “My children, what do you wish of me?”
-    “Nothing, father,” they replied, “We came only to find our father.” He
-    gave to each of them a bow and arrows, and to each three sticks (the
-    rabbit stick), which he told them not to use until they reached home
-    for if they threw one, intending it only to go a little way it would go
-    very far. When they had proceeded on their journey but a short distance
-    Ma´asewe said to U´yuuyewĕ, “Let us try our sticks and see how far they
-    will go;” but U´yuuyewĕ refused, saying, “No; our father told us not to
-    use them until our return home.” Ma´asewe continued to plead with his
-    younger brother, but he was wise and would not yield. Finally Ma´asewe
-    threw one of his, and it was going a great distance off, but he stopped
-    it by throwing shells from his mouth.</p>
-
-  <p>The mother and grandmother were delighted to see the boys again,
-    and happy for all to be under one roof, but the boys, particularly
-    Ma´asewe, were soon anxious to travel. They wished to try the bows
-    their father had given them, and after they had been home four days
-    they started on a hunt. The mother said to the boys: “Children, I do
-    not wish you to go far; listen attentively to what I have to say. Away
-    to the east is a lake where many skoyo and their animal companions live
-    and when the sun is over the middle of the world these people go to the
-    lake to get water. They are very bad people and you<span class="pagenum" id="Page_45">45</span> must not go near
-    the lake.” Ma´asewe replied, “Very well, mother; I do not care to go
-    that way and I will look about near home.” But when the boys had gone
-    a little distance Ma´asewe said to his younger brother, “Let us go to
-    the lake that mother talked of.” U´yuuyewĕ replied: “I do not care to
-    go there, because our mother told us not to go that way;” but Ma´asewe
-    importuned his younger brother to go, and U´yuuyewĕ replied, “Very
-    well.” They then followed the road indicated by their mother until the
-    lake was discovered.</p>
-
-  <p>It was now about the middle of the day, and Ma´asewe said “There are
-    no people here, none at all; I guess mother told us a story;” but in
-    a little while he saw a great wolf approach the lake; then they saw
-    him enter the lake; he was thirsty, and drank; both boys saw him at
-    the bottom of the lake and they exclaimed: “See! he looks pretty in
-    the bottom of the lake.” Ma´asewe said: “I guess he will drink all the
-    water; see, the water grows less and less.” And when all the water was
-    gone there was no wolf in the bottom of the lake and then the boys
-    discovered the wolf on a low mesa, it having been only his reflection
-    they had seen in the lake. The boys aimed their arrows at him, but they
-    did not hit him and the wolf threw a large stick at them, but they
-    bowed their heads and it passed over them. Ma´asewe said to U´yuuyewĕ:
-    “I guess these people are those of whom mother spoke; see,” said he,
-    “this stick is the same as those given us by our father.” The boys
-    carried their rabbit sticks of great size and Ma´asewe aimed one of his
-    at the wolf, who wore a shirt of stone which could be penetrated only
-    at certain points. The wolf again threw a stick, but the boys jumped
-    high from the ground and the stick passed under them. Ma´asewe said to
-    U´yuuyewĕ, “Now, younger brother, you try.” U´yuuyewĕ had not used his
-    arrows or sticks up to this time. He replied, “All right,” and throwing
-    one of his sticks he struck the wolf in the side, and the protective
-    shirt was destroyed for the moment. Then Ma´asewe threw a stick, but
-    the shirt of stone again appeared protecting the wolf. U´yuuyewĕ,
-    throwing a second stick killed the wolf. Then Ma´asewe said, “Younger
-    brother, the wolf is destroyed; let us return; but we will first secure
-    his heart;” and with a stone knife he cut the wolf down the breast in a
-    straight line, and took out the heart, which he preserved, saying: “Now
-    we will return to our home.”</p>
-
-  <p>Upon their reaching home, their mother inquired: “Where have you been,
-    where have you been?” “We have been to the lake,” said the boys. “My
-    boys, you are fooling me.” “No, we are speaking the truth.” “Why did
-    you go there?” Ma´asewe replied, “We wished very much to see the lake.”
-    The mother asked: “Did you not see any Sko´yo?” “Yes,” said Ma´asewe,
-    “we saw one; at least we saw a great wolf;” and the mother cried, “Oh,
-    my boys, you are not good boys to go there.” Then Ma´asewe told his
-    mother that they had killed the wolf. At first, she refused to believe
-    him; but when Ma´asewe declared <span class="pagenum" id="Page_46">46</span>he spoke the truth, the mother took
-    the boys to her breast and said: “It is well, my children.” In a short
-    time the boys started out on another tour. Before leaving home, they
-    inquired of their mother where good wood for arrow shafts could be
-    procured. “Far off to the north in a canyon is good wood for shafts,
-    but a bad man sits in the road near by; this path is very narrow, and
-    when one passes by he is kicked into the canyon by this bad man, and
-    killed.” Ma´asewe declared to his mother he did not care to go there,
-    but he was not far from her eyes before he prevailed upon U´yuuyewĕ to
-    accompany him to this canyon, saying: “Let us go where we can find the
-    best wood.”</p>
-
-  <p>It required some persuasion from Ma´asewe, as U´yuuyewĕ at first
-    declared he would not disobey his mother. They traveled a long way
-    ere reaching the bad old man, the cougar, but when they saw him they
-    approached very cautiously, and Ma´asewe asked him if he could tell him
-    “where to find good wood for arrow shafts.” “Yes, I know,” replied the
-    cougar; “down there is much,” pointing to the canyon below. Ma´asewe
-    inquired, “How can I reach the canyon?” The cougar said, “Pass by me;
-    this is the best way.” Ma´asewe declared he must not walk before his
-    elders, but the cougar insisted that the boys should pass in front of
-    him. They were, however, determined to pass behind. Finally the cougar
-    said, “All right.” Ma´asewe asked him to rise while they passed, but
-    he only bent a little forward; then Ma´asewe said, “Lean a little
-    farther forward, the path is narrow;” and the cougar bent his body a
-    little more, when Ma´asewe placed his hands on the cougar’s shoulders,
-    pressing him forward, saying, “Oh! the way is so narrow; lean just
-    a little more; see, I can not pass.” U´yuuyewĕ, who was close to
-    Ma´asewe, put both his hands on the cougar’s right shoulder, while his
-    brother placed his on the left, they saying to him, “Just a little
-    farther forward,” and, with their combined effort, they threw him to
-    the canyon below, Ma´asewe crying out, “This is the way you have served
-    others.” The cougar was killed by the fall.</p>
-
-  <p>The boys then descended into the canyon and gathered a quantity of wood
-    for their arrow shafts. When their mother saw the wood she cried, “You
-    naughty boys! where have you been?” They replied, “We have killed the
-    cougar.” The mother refused to believe them, but Ma´asewe declared they
-    spoke the truth. She then embraced her children with pride and joy.</p>
-
-  <p>Two days the boys were busy making shafts, to which they attached their
-    arrows. Then Ma´asewe desired plumes for the shafts. “Mother,” said he,
-    “do you know where we can find eagle plumes?” “Yes, I know where they
-    are to be found. Away on the brink of a canyon in the west there are
-    many plumes, but there is a very bad man there.” Ma´asewe said, “Well,
-    I do not care to go there. We will look elsewhere for plumes.” But he
-    had scarcely left the house when he urged U´yuuyewĕ to accompany him
-    to the brink of the canyon. “No,” said U´yuuyewĕ, “I do not care to
-    go there. Besides the bad man mother<span class="pagenum" id="Page_47">47</span> spoke of, there are many other
-    bears;” but Ma´asewe finally persuaded U´yuuyewĕ to accompany him.</p>
-
-  <p>After a time Ma´asewe cried: “See, there is the house; younger brother,
-    you remain a little way back of me, and when the bear passes by you aim
-    your arrow at him.” Ma´asewe approached the house, and when the bear
-    discovered the boy he started after him. Just as the bear was passing
-    U´yuuyewĕ he shot him through the heart. Ma´asewe drew his knife down
-    the breast of the bear, and took out his heart, cutting it into pieces,
-    preserving the bits. “Now,” said Ma´asewe, “let us hasten and secure
-    the plumes.”</p>
-
-  <p>They found many beautiful feathers. Then, returning to the bear, they
-    flayed him, preserving the lower skin of the legs with the claws,
-    separate from the remainder of the skin. They filled the body with
-    grass and tied a rope around the neck and body, and Ma´asewe led the
-    way, holding one end of the rope, he drawing the bear and U´yuuyewĕ
-    holding the other end of the rope to steady the animal. As they
-    approached their home they cried, “Mother, mother, see!” Their mother,
-    hearing the cry, called, “What is it my children?” as she advanced to
-    meet them, but when she discovered the bear she returned quickly to
-    the house, exclaiming: “Let the bear go; do not bring him here; why do
-    you bring the bad bear here?” The boys, following their mother, said,
-    “Mother, the bear is dead.”</p>
-
-  <p>The boys remained at home two days completing their arrows. Then
-    Ma´asewe said to his mother, “Mother, we wish to hunt for deer. Our
-    arrows are good and we must have meat.” “That is good, my children,
-    but listen. Away to the south lives an eagle in a high rock. She has
-    two children. The father also lives there, and these parents are very
-    large, and they eat all the little ones they find.” Ma´asewe replied,
-    “We will not go there.” But he was no sooner out of his mother’s sight
-    than he declared they must go to the home of the eagle. After they had
-    proceeded a little way they saw a deer, and Ma´asewe drew his bow and
-    shot him through the heart. They cut the deer down the breast, drew
-    the intestines, and, after cleansing them from blood, the boys wrapped
-    them around their necks, arms, and breast, over their right shoulders,
-    and around their waists. “Now,” said Ma´asewe, “we can approach the
-    house of the eagle.” When the boys drew near the eagles flew to the
-    earth. One eagle, catching Ma´asewe and flying far above the house,
-    dropped him on a sharp stone ledge in front of his house. The stone
-    was sharp, like the blade of a knife, and it broke the intestines
-    of the deer, which protected him from the rock, and the blood fell
-    like rain. Ma´asewe lay still and the eagle thought he was dead. The
-    mate then descended and caught Û´yuuyewĕ and, flying above her house,
-    dropped him also upon the rock. He, too, lay perfectly still, and the
-    eagles thought he was dead. “Now,” said the eagles, “our children will
-    be happy and contented, for they have abundance of meat.” In a little
-    while these birds started off on a long journey.</p>
-
-  <p><span class="pagenum" id="Page_48">48</span></p>
-
-  <p>The young ones, having been informed by their parents that they were
-    well provided with food, which would be found in front of their door
-    when hungry, went out for the meat. Ma´asewe and Û´yuuyewĕ astonished
-    them by speaking to them. They asked, “When will your mother return?”
-    The children replied, “Our mother will return in the forenoon.” “When
-    your mother returns will she come to this house?” “No,” replied the
-    young eagles, “she will go to the one above and come here later.” “When
-    will your father arrive?” “He will come a little later.” “Will he
-    come here?” they asked. “No; he will go to the house above.” Ma´asewe
-    then destroyed the young eagles. After killing them he dropped them
-    to the earth below. Upon the return of the mother she stood upon the
-    rock above, and Ma´asewe aimed his arrow at her and shot her through
-    the heart, and she fell to the earth dead; and later, when the father
-    returned, he met with the same fate.</p>
-
-  <p>Now, the boys had destroyed the bad eagles of the world. Then Ma´asewe
-    said, “Younger brother, how will we get down from here? The road to the
-    earth is very long,” and, looking up, he said, “The road to the rock
-    above is also very long.” Presently Ma´asewe saw a little Ké-ow-uch, or
-    ground squirrel (<i>Tamias striatus</i>), and he called to him, saying, “My
-    little brother, we can not get down from here. If you will help us we
-    will pay you; we will give you beautiful eagle plumes.”</p>
-
-  <p>The squirrel planted a piñon nut directly below the boys, and in a
-    short time—almost immediately—for the squirrel knew much of medicine,
-    a tall tree was the result. “Now,” said the squirrel, “you have a good
-    road. This is all right; see?” And the little animal ran up the tree
-    and then down again, when the boys followed him.</p>
-
-  <p>Upon their return home their mother inquired, “Where have you been?”
-    and when they told her they had visited the house of the eagle she
-    said, “You have been very foolish.” At first she disbelieved their
-    statement that they had destroyed the eagles; but they finally
-    convinced her and she embraced her boys with pride. The grandmother was
-    also highly pleased.</p>
-
-  <p>The boys remained at home only two days, Ma´asewe being impatient to be
-    gone, and he said to his brother, “Let us go travel again.” The home of
-    the boys was near the center of the earth, Ko´chinako remaining here
-    for a time after their birth. When the mother found they were going to
-    travel and hunt again, she begged of them not to go far, for there were
-    still bad people about, and Ma´asewe promised that they would keep near
-    their home. They had gone but a short distance when they saw a woman
-    (a sko´yo) approaching, carrying a large pack which was secured to her
-    back by strings passing around her arms near the shoulder. Ma´asewe
-    whispered to his brother: “See! there comes a sko´yo.” The boys stood
-    side by side, when she approached and said, “What are you children
-    doing here?” Ma´asewe replied, “We are just looking about; nothing
-    more.” The sko´yo passing her hands over the boys said, “What pretty
-    boys! What pretty children!<span class="pagenum" id="Page_49">49</span> Come
-    with me to my house.” “All right,
-    we will go,” Ma´asewe being the spokesman. “Get into the pack on my
-    back and I will carry you.” When the boys were tucked away the sko´yo
-    started for her home.</p>
-
-  <p>After a time she came to a broad, level, grassy country and Ma´asewe
-    called: “Woman! do not go far in this country where there are no
-    trees, for the sun is hot and when there is no shade I get very sick
-    in my head. See, woman,” he continued, “there in the mountains are
-    trees and the best road is there.” The sko´yo called out, “All right,”
-    and started toward the mountains. She came to a point where she must
-    stoop to pass under drooping limbs upon which rested branches, which
-    had fallen from other trees. Ma´asewe whispered to Ûyuuyewĕ, “When
-    she stoops to pass under we will catch hold of the tree and hang
-    there until she is gone.” The boys caught on to the fallen timber
-    which rested across the branches of the tree, and the sko´yo traveled
-    on unconscious of their escape. When she had gone some distance she
-    wondered that she heard not a sound and she called, “Children!” and no
-    answer; and again she called, “Children,” and receiving no answer she
-    cried, “Do not go to sleep,” and she continued to call, “Do not go to
-    sleep.” Hearing not a word from the boys she shook the pack in order to
-    awaken them, as she thought they were sleeping soundly. This bringing
-    no reply she placed the pack upon the ground and to her surprise the
-    boys were not there. “The bad boys! the bad boys!” she cried, as she
-    retraced her steps to look for them. “Where can they be? where can they
-    be?”</p>
-
-  <p>When she discovered them hanging from a tree she called, “You bad boys!
-    why are you there?” Ma´asewe said, “No! woman; we are not bad. We only
-    wished to stop here and see this timber; it is very beautiful.” She
-    compelled them to get into the pack and again started off, saying to
-    the children, “You must not go to sleep.” The journey was long ere
-    the house of the sko´yo was reached. She said, “I am glad to be home
-    again,” and she placed the pack on the floor, telling the boys to get
-    out. “My children, I am very tired and hungry. Run out and get me some
-    wood for fire.” Ma´asewe whispered to his younger brother, “Let us go
-    for the wood.”</p>
-
-  <p>In a little while the boys returned with loads of wood on their backs.
-    Pointing to a small conical house near by, she said, “Children, carry
-    the wood there,” and the sko´yo built a fire in the house and called
-    the boys to look at it saying, “Children, come here and see the fire;
-    it is good and warm.” Ma´asewe whispered to his younger brother, “What
-    does the woman want?” Upon their approach the sko´yo said, “See! I
-    have made a great fire and it is good and warm; look in;” and as the
-    children passed in front of her she pushed them into the house and
-    closed the door. She wished to cook the boys for her supper, and she
-    smacked her lips with satisfaction in anticipation of the feast in
-    store for her. But she was to be disappointed, as the boys threw shells
-    from their mouths which instantly protected them from the heat.</p>
-
-  <p><span class="pagenum" id="Page_50">50</span></p>
-
-  <p>After closing the door on the boys the woman went into her house and
-    bathed all over in a very large bowl of yucca suds, washing her head
-    first, and taking a seat she said to herself, “All is well. I am most
-    contented and happy.” The boys were also contented. The woman, thinking
-    it was about time her supper was cooked, removed the stone which she
-    had placed in the doorway and secured with plaster. The boys had
-    secreted themselves in one side of the house, where they kept quiet.
-    What she supposed to be their flesh was i´isa (excrement) which the
-    boys had deposited there. The woman removed this with great care and
-    began eating it. (This woman had no husband and lived alone.) She said
-    to herself, “This is delicious food and cooked so well,” and again and
-    again she remarked to herself the delicious flavor of the flesh of the
-    boys. Finally Ma´asewe cried, “You are not eating our flesh but our
-    i´isa,” and she looked around but could see no one. Then U´yuuyewĕ
-    called, “You are eating our i´isa,” and again she listened and looked
-    about, but could see no one. The boys continued to call to her, but it
-    was sometime before she discovered them sitting in the far end of the
-    room. “What bad boys you are,” she cried, “I thought I was eating your
-    flesh.” The woman hastened out of the house and tickling her throat
-    with her finger vomited up the offal.</p>
-
-  <p>She again sent the boys for wood, telling them to bring much, and they
-    returned with large loads on their backs, and she sent them a second
-    time and they returned with another quantity. Then she again built a
-    fire in the small house and left it, and the two boys exclaimed, “What
-    a great fire!” and Ma´asewe called to the woman, “Come here and see
-    this fire; see what a hothouse; I guess this time my brother and I will
-    die;” and the woman stooped to look at the fire, and Ma´asewe said to
-    her, “Look away in there. See, we will surely die this time. Look!
-    there is the hottest point!” he standing behind the woman and pointing
-    over her shoulder, the woman bending her head still lower to see the
-    better, said, “Yes; the fire is best off there.” “Yes,” said Ma´asewe,
-    “it is very hot there;” and the Sko´yo was filled with interest, and
-    looked intently into the house. The boys, finally, inducing her to
-    stoop very low so that her face was near the doorway, pushed her into
-    the hot bed of coals, and she was burned to death.</p>
-
-  <p>The boys rejoiced, and Ma´asewe said, “Now that the woman is dead, let
-    us go to her house.” They found the house very large, with many rooms
-    and doors. In the middle of the floor there was a small circular door
-    which Ma´asewe raised, and looking in, discovered that below it was
-    very dark. Pointing downward, he said, “Though I can not see, I guess
-    this is the most beautiful room. I think I will go below; perhaps
-    we will find many good things.” As soon as he entered the door he
-    disappeared from sight and vanished from hearing. U´yuuyewĕ, receiving
-    no reply to his calls, said to himself, “Ma´asewe has found many
-    beautiful things below, and he will not answer me; I will go and see
-    for myself.” After entering the door, he knew nothing until he<span class="pagenum" id="Page_51">51</span> found
-    himself by the side of his elder brother, and, passing through the
-    doorway, the boys tumbled over and over into a lower world.</p>
-
-  <p>When Ma´asewe reached this new world he was unconscious from the fall,
-    but after a time he revived sufficiently to sit up, when he beheld
-    U´yuuyewĕ tumbling down, and he fell by the side of Ma´asewe, who was
-    almost dead, and Ma´asewe said, “Younger brother, why did you follow
-    me?” After a while U´yuuyewĕ was able to sit up and Ma´asewe remarked:
-    “Younger brother, I think we are in another world. I do not know where
-    we are, and I do not know what hour it is. I guess it is about the
-    middle of the day. What do you think?” U´yuuyewĕ replied, “You know
-    best, elder brother; whatever you think is right,” and Ma´asewe said,
-    “All right. Let us go now over the road to the house where the sun
-    enters in the evening, for I think this is the world where our father,
-    the sun, returns at night.”</p>
-
-  <p>A little after the middle of the day Ma´asewe was walking ahead of
-    U´yuuyewĕ, who was following close behind, and he said to his younger
-    brother as he listened to some noise, “I believe we are coming to
-    a village.” When they drew a little nearer they heard a drum, and
-    supposed a feast was going on in the plaza, and in a little while they
-    came in sight of the village and saw that there was a great feast
-    there. All the people were gathered in the plaza. The chi´ta was a
-    little way from the village and there was no one in it, as the boys
-    discovered when they approached it, and they ascended the ladder.
-    Ma´asewe said, “This is the chi´ta. Let us enter.” The mode of entering
-    shows this chi´ta to have been built above ground. Upon invading the
-    chi´ta they found it very large and very pretty, and there were many
-    fine bows and arrows hanging on the walls. They took the bows and
-    examining them said to one another, “What fine bows and arrows! They
-    are all fine. Look,” and they were eager to possess them. Ma´asewe
-    proposed that they should each take a bow and arrows and hurry away,
-    saying: “All the people are in the plaza looking at the dance, and
-    no one will see us;” and they hastened from the chi´ta with their
-    treasures. Ma´asewe said, “Younger brother, let us return over the road
-    whence we came.”</p>
-
-  <p>But a short time elapsed when a man had occasion to visit the chi´ta,
-    and he at once discovered footprints, and entering, found that bows and
-    arrows had been stolen; hurrying to the plaza he informed the people
-    of the theft, saying, “Two men have entered the chi´ta. I saw their
-    footprints,” and the people cried out, “Let us follow them,” and ran
-    over the road which the boys had taken. The boys had nearly reached the
-    point where they had lighted when they entered this lower world when
-    the people were close upon them.</p>
-
-  <p>The little fellows had to run hard, but they held fast to their bows
-    and arrows, and just as they stepped upon the spot where they had
-    fallen when they descended, their pursuers being close upon them, a
-    whirlwind carried them up and through the door and back into the<span class="pagenum" id="Page_52">52</span> house
-    of the sko´yo. Ma´asewe said, “Younger brother, let us hurry to our
-    mother. She must be sad. What do you think she imagines has become
-    of us?” U´yuuyewĕ replied, “I guess she thinks we have been killed.”
-    The boys started for their home. When they were still far from their
-    house Ma´asewe asked, “Younger brother, where do you think these bows
-    and arrows were made?” Holding them up before his eyes as he spoke, he
-    said, “I think they are very fine.” U´yuuyewĕ remarked, “Yes, they are
-    fine.”</p>
-
-  <p>Ma´asewe then shot one of the arrows a great distance and it made much
-    noise, and it was very beautiful and red. U´yuuyewĕ also shot one of
-    his. “Younger brother,” said Ma´asewe, “these are fine arrows, but they
-    have gone a great way.” When they were near their mother’s house, they
-    again used their bows and were so delighted with the light made by the
-    arrows that each shot another and another. The mother and grandmother,
-    hearing the noise, ran out of their house, and became much alarmed when
-    they looked to Ti´nia and saw the flashes of light and then they both
-    fell as dead. Previous to this time the lightning arrows were not known
-    on this earth, as the lightning people had not, to the present time,
-    let any of their arrows fall to the earth. When the mother was restored
-    she was very angry, and inquired of the boys where they had found such
-    arrows, and why they had brought them home. “Oh, mother,” cried the
-    boys, “they are so beautiful, and we like them very much.”</p>
-
-  <p>The boys remained at home three days, and on the fourth day they saw
-    many he’[ä]sh (clouds, like the plains) coming and bringing the arrows
-    the boys had shot toward Ti´nia, and when the cloud people were over
-    the house of the boys they began watering the earth; it rained very
-    hard, and presently the arrows began falling. Ma´asewe cried with
-    delight, “See, younger brother, the lightning people have brought our
-    arrows back to us, let us go and gather them.” The cloud people worked
-    two days sending rain and then returned to their home.</p>
-
-  <p>Ma´asewe said to his mother, “We will go now and pass about the
-    country.” She begged of them not to go any great distance. “In the
-    west,” said she, “there is a very bad antelope. He will eat you.”
-    Ma´asewe promised the mother that they would not go far, but when
-    at a short distance from home he said to his younger brother, “Why
-    does not mother wish us to go there?” pointing to the west. “Let us
-    go.” U´yuuyewĕ replied, “No, mother does not wish it.” He was finally
-    persuaded by Ma´asewe, and when near the house of the antelope the boys
-    discovered him. There was neither grass nor vegetation, but only a
-    sandy plain without trees or stones. “I guess he is one of the people
-    who, mother said, would eat us.” U´yuuyewĕ replied, “I guess so.” Then
-    Ma´asewe said, “Let us go a little nearer, younger brother.” “You know
-    what is best,” replied U´yuuyewĕ, “I will do whatever you say, but I
-    think that if you go nearer he will run off.” They counciled for a
-    time and while they were talking the little Chi´na (mole) came up<span class="pagenum" id="Page_53">53</span> out
-    of his house and said, “Boys, come down into my house.” “No,” said
-    they, “we wish to kill the antelope,” and Ma´asewe added, “I think you
-    know all about him.” “Yes,” said the mole, “I have been near him and
-    passed around him.” Then Ma´asewe requested him to go into his house
-    and prepare a road for them that the antelope might not discover their
-    approach. And the mole made an underground road to the point where the
-    antelope stood (the antelope facing west) and bored a wee hole in the
-    earth over this tunnel, and peeping through he looked directly upon the
-    heart of the antelope; he could see its pulsations. “Ah, that is good,
-    I think,” he exclaimed, and returning, he hastened to inform the boys.
-    “Now, all is well,” said the mole; “you can enter my house and approach
-    the antelope.” When they reached the tiny opening in the earth Ma´asewe
-    looked up and said, “See, younger brother, there is the heart of the
-    antelope directly above us; I will shoot first;” and pointing his arrow
-    to the heart of the antelope and drawing his bow strongly he pierced
-    the heart, the shaft being buried almost to its end in the body. “We
-    have killed the antelope,” cried Ma´asewe, “now let us return quickly
-    over the underground road.” While the boys were still in this tunnel,
-    the antelope, who was not killed immediately by the shot, was mad with
-    rage and he ran first to the west to look for his enemy, but he could
-    see no one; then he ran to the south and found no one; then he turned
-    to the east with the same result, and then to the north and saw no one,
-    and he returned to the spot where he had been shot, and looking to the
-    earth discovered the diminutive opening. “Ah,” said he, “I think there
-    is some one below who tried to kill me.” By this time the boys were
-    quite a distance from the hole through which the arrow had passed. The
-    antelope thrust his left horn into the opening and tore up the earth as
-    he ran along above the tunnel. It was like inserting a knife under a
-    piece of hide; but he had advanced only a short distance when he fell
-    dead. The youths then came up from the house of the mole and cried out,
-    “See! the antelope is dead.”</p>
-
-  <p>Ma´asewe said, “Younger brother! let us go and get the flesh of the
-    antelope.” U´yuuyewĕ remarked, “perhaps he is not yet dead.” The mole
-    said, “you boys wait here; I will go and see if he still lives,” and
-    after examining and passing around him, he found that the body was
-    quite cold, and returning to the boys said, “Yes, boys, the antelope
-    is dead.” “Perhaps you do not speak the truth,” said Ma´asewe, but
-    the mole repeated “The antelope is dead.” Ma´asewe insisted, however,
-    that the mole should again examine him and the little animal made a
-    second visit. This time he dipped his hands into the heart’s blood
-    of the animal and rubbed it all over his face, head, body, arms, and
-    legs, for Ma´asewe had accused him of lying and he wished this time to
-    carry proof of the death of the antelope; and returning to the boys he
-    cried, “See, boys, I am covered with the blood, and I did not lie.”
-    Then Ma´asewe proposed that the three should go together; and when
-    they<span class="pagenum" id="Page_54">54</span> reached the antelope,
-    Ma´asewe cut the breast with his stone
-    knife, passing the knife from the throat downwards. The boys then
-    flayed the antelope; Ma´asewe cut the heart and the flesh into bits,
-    throwing the pieces to the north, west, south, and east, declaring that
-    hereafter the antelope should not be an enemy to his people, saying,
-    “His flesh shall furnish food for my people.” Addressing the antelope
-    he commanded, “From this time forth you will eat only vegetation and
-    not flesh, for my people are to have your flesh for food.” He then said
-    to the mole, “The intestines of the antelope will be food for you,” and
-    the mole was much pleased, and promptly replied, “Thank you; thank you,
-    boys.”</p>
-
-  <p>The boys now returned to their home and their mother, who, on meeting
-    them, inquired, “Where have you been? You have been gone a long time;
-    I thought you were dead; where have you been?” Ma´asewe answered, “We
-    have been to the house of the antelope who eats people.” The mother
-    said, “You are very disobedient boys.” Ma´asewe continued, “We have
-    killed the antelope, and now all the giants who devoured our people are
-    destroyed, and all the people of the villages will be happy, and the
-    times will be good.”</p>
-
-  <p>After Ma´asewe and U´yuuyewĕ had destroyed the giant enemies of the
-    world the people were happy and were not afraid to travel about; even
-    the little children could go anywhere over the earth, and there was
-    continual feasting and rejoicing among all the villages.</p>
-
-  <p>The Oraibi held a great feast (at that time the Oraibi did not live in
-    their present pueblo); Ma´asewe and U´yuuyewĕ desired to attend the
-    feast, and telling their mother of their wish, she consented to their
-    going. When they were near the village of the Oraibi they discovered
-    the home of the bee, and Ma´asewe said, “See, brother, the house of
-    the bee; let us go in; I guess there is much honey.” They found a
-    large comb full of honey, and Ma´asewe proposed to his brother that
-    they cover their whole bodies with the honey, so that the Oraibi would
-    not know them and would take them for poor, dirty boys; “for, as we
-    now are, all the world knows us, and to-day let us be unknown.” “All
-    right!” said U´yuuyewĕ, and they smeared themselves with honey. “Now,”
-    said the boys, “we are ready for the feast. It will be good, for the
-    Oraibi are very good people.” Upon visiting the plaza they found a
-    large gathering, and the housetops were crowded with those looking at
-    the dance. The boys, who approached the plaza from a narrow street in
-    the village, stood for a time at the entrance. Ma´asewe remarked, “I
-    guess all the people are looking at us and thinking we are very poor
-    boys; see how they pass back and forth and do not speak to us;” but
-    after awhile he said, “We are a little hungry; let us walk around and
-    see where we can find something to eat.” They looked in all the houses
-    facing upon the plaza and saw feasting within, but no one invited
-    them to enter and eat, and though they inspected every house in the
-    village, they were invited into but one. At this house the woman said,
-    “Boys, come in and eat; I guess you are hungry.”<span class="pagenum" id="Page_55">55</span> After the repast they
-    thanked her, saying, “It was very good.” Then Ma´asewe said, “You,
-    woman, and you, man,” addressing her husband, “you and all your family
-    are good. We have eaten at your house; we give you many thanks; and now
-    listen to what I have to say. I wish you and all of your children to
-    go off a distance to another house; to a house which stands alone; the
-    round house off from the village. All of you stay there for awhile.”
-    The boys then left. After they had gone the woman drank from the bowl
-    which they had used, and, smacking her lips, said to her husband,
-    “There is something very sweet in this bowl.” Then all the children
-    drank from it, and they found the water sweet, and the woman said, “Let
-    us do the will of these boys; let us go to the house;” and, the husband
-    consenting, they, with their children, went to the round house and
-    remained for a time.</p>
-
-  <p>Ma´asewe and U´yuuyewĕ lingered near the village, and the people were
-    dancing in the plaza and feasting in their houses, when suddenly they
-    were all transformed into stone. Those who were dancing, and those who
-    sat feasting, and mothers nourishing infants, all were alike petrified;
-    and the beings, leaving these bodies, immediately ascended, and at once
-    became the piñonero (Canada jay). The boys, returning to their home,
-    said, “Mother, we wish food; we are hungry.” Their mother inquired,
-    “Why are you hungry; did you not get enough at the feast?” “No; we are
-    very hungry and wish something to eat.” The mother again asked if it
-    was not a good feast. “Yes,” said Ma´asewe, “but we are hungry.” The
-    mother, suspecting something wrong, remarked, “I am afraid you have
-    been bad boys; I fear you destroyed that village before you left.”
-    Ma´asewe answered “No.” Four times the mother expressed her fears of
-    their having destroyed the village. Ma´asewe then confessed, “Yes; we
-    did destroy the village. When we went to the feast at Oraibi we were
-    all day with hungry stomachs, and we were not asked to eat anywhere
-    except in one house.” And when the mother heard this she was angry,
-    and Ma´asewe continued, “And this is the reason that I destroyed the
-    villlage[P1: Printer’s error],” and the mother cried, “It is good! I am
-    glad you destroyed the people, for they were mean and bad.”</p>
-
-  <p>When the boys had been home but two days their hearts told them that
-    there was to be a great dance of the Ka´ᵗsuna at a village
-    located at
-    a ruin some 18 miles north of the present pueblo of Sia. The Ti´ämoni
-    of this village had, through his officials, invited all the people of
-    all the villages near and far to come to the great dance. Ma´asewe
-    said to his mother and grandmother (the spider woman), “We are going
-    to the village to see the dance of the Ka´ᵗsuna.” They replied,
-    “We
-    do not care much to have you go, because you, Ma´asewe and U´yuuyewĕ,
-    are both disobedient boys. When you go off to the villages you do bad
-    things. At Oraibi you converted the people into stone, and perhaps you
-    will behave at this village as you did at Oraibi.” Ma´asewe replied,
-    “No, mother, no! We go only to see the Ka´ᵗsuna, and we wish to
-    go,
-    for we know it is to be a great dance; we wish very<span class="pagenum" id="Page_56">56</span> much to see
-    it, and will not do as we did at Oraibi.” Finally, the mother and
-    grandmother said, “If you are satisfied to go and behave like good
-    boys we will consent.” It was a long way off, and the boys carried
-    their bows and arrows that their father, the sun, had given them. They
-    had proceeded but a short distance from their home, when the sun told
-    them each to get on an arrow, and the father drew his bow, shooting
-    both arrows simultaneously, the arrows striking the earth near where
-    the dance was to occur. The boys alighted from their arrows and walked
-    to the village. Every one wondered how they could have reached the
-    village in so short a time. The boys stopped at the door of a house
-    and, looking in, saw many people eating. They stood there awhile but
-    were not asked in, and they passed on from door to door, as they had
-    done at Oraibi, and no one invited them to eat. It was a very large
-    village, and the boys walked about all day, and they were very angry.
-    Discovering a house a little apart from the village, Ma´asewe said,
-    “Let us go there,” pointing to the house; “perhaps there we may get
-    food,” and upon reaching the door they were greeted by the man, woman,
-    and children of the house, and were invited to eat. The boys were,
-    as before, disguised with the honey spread over their bodies. After
-    the meal Ma´asewe, addressing the man and woman, said: “You and your
-    children are the first and only ones to invite us to enter a house and
-    eat, and we are happy, and we give you thanks. We have been in this
-    village all day and, until now, have had nothing to eat. I guess the
-    people do not care to have us eat with them. Why did your ti´ämoni
-    invite people from all villages to come here? He was certainly not
-    pleased to see us. You (addressing the man and woman) and your children
-    must leave this village and go a little way off. It will be well for
-    you to do so.”</p>
-
-  <p>And this family had no sooner obeyed the commands of the boys than
-    the people of the village were converted into stone, just as they
-    were passing about, the Ka´ᵗsuna as they stood in line of the
-    dance,
-    some of them with their hands raised. It was never known what became
-    of the beings of the Ka´ᵗsuna. Ma´asewe then said: “Younger
-    brother,
-    now what do you think?” U´yuuyewĕ replied, “I do not think at all; you
-    know.” “Yes,” said Ma´asewe, “and I think perhaps I will not return to
-    my house, the house of my mother and grandmother. I think we will not
-    return there; we have converted the people of two villages into stone,
-    and I guess our mother will be very unhappy.” And again Ma´asewe said:
-    “What do you think?” and U´yuuyewĕ replied, “I do not think at all;
-    you, Ma´asewe, you think well.” Then Ma´asewe said, “All right; I think
-    now I should like to go to see our father.” “Well,” said U´yuuyewĕ,
-    “let us go to him.”</p>
-
-  <p>There was a great rainbow (Kash´-ti-arts) in ti´nia; the feet of the
-    bow were on the earth and the head touched the heavens. “Let us be
-    off,” said the boys. They stepped upon the rainbow, and in a short
-    space of time the boys reached their father, the sun, who was in
-    mid-heavens. The bow traveled fast. The sun saw the boys approaching<span class="pagenum" id="Page_57">57</span>
-    on the bow and knew them to be his children. He always kept watch over
-    them, and when they drew near the father said, “My children, I am very
-    happy to see you. You have destroyed all the giants of the earth who
-    ate my people, and I am contented that they are no more; and it was
-    well you converted the people of the two villages into stone. They
-    were not good people.” Then Ma´asewe said: “Father, listen to me while
-    I speak. We wish you to tell us where to go.” “Yes,” said the father,
-    “I will; I know where it is best for you to make your home. Now, all
-    the people of the earth are good and will be good from this time forth
-    (referring to the destruction of the Sia by the cannibals). I think it
-    will be well for you to make your home there high above the earth,”
-    pointing to the Sandia mountain, “and not return to the people of the
-    earth.” “All right, my father,” replied Ma´asewe; “we are contented and
-    happy to do as you say.”</p>
-
-  <p>Before leaving their people Ma´asewe organized the cult societies of
-    the upper world. These tiny heroes then made their home in the Sandia
-    mountain, where they have since remained, traveling, as before, on the
-    rainbow.</p>
-
-  <p>The diminutive footprints of these boys are to be seen at the entrance
-    of their house (the crater of the mountain) by the good of heart, but
-    such privilege is afforded only to the ti´ämoni and certain theurgists,
-    they alone having perfect hearts; and they claim that on looking
-    through the door down into the house they have seen melons, corn, and
-    other things which had been freshly gathered.</p>
-
-  <p>After the expiration of four years the ti´ämoni desired to travel on
-    toward the center of the earth, but before they had gone far they
-    found, to their dismay, that the waters began to rise as in the lower
-    world, and the whole earth became one vast river. The waters reached
-    nearly to the edge of the mesa, which they ascended for safety. The
-    ti´ämoni made many offerings of plumes and other precious articles
-    to propitiate the flood, but this did not stay the angry waters, and
-    so he dressed a youth and maiden in their best blankets, and adorned
-    them with many precious beeds and cast them from the mesa top; and
-    immediately the waters began to recede. When the earth was again
-    visible it was very soft, so that when the animals went from the mesa
-    they would sink to their shoulders. The earth was angry. The ti´ämoni
-    called the Ka´pĭna Society together and said, “I think you know how to
-    make the earth solid, so we can pass over it,” and the theurgist of
-    that order replied, “I think I know.” The same means was used as on the
-    previous occasion to harden the earth. The theurgist of the Ka´pĭna
-    returning said, “Father, I have been working all over the earth and it
-    is now hardened.” “That is well,” said the ti´ämoni, “I am content. In
-    four days we will travel toward the center of the earth.”</p>
-
-  <p>During the journey of the Sia from the white-house in the north they
-    built many villages. Those villages were close together, as the Sia
-    did not wish to travel far at any one time. Finally, having concluded
-    they had about reached the center of the earth, they determined to
-    build a<span class="pagenum" id="Page_58">58</span> permanent home. The
-    ti´ämoni, desiring that it should be
-    an exact model of their house of white stone in the north, held a
-    council, that he might gain information regarding the construction,
-    etc., of the white village. “I wish,” said the ti´ämoni, “to build
-    a village here, after our white-house of the north, but I can not
-    remember clearly the construction of the house,” and no one could be
-    found in the group to give a detailed account of the plan. The council
-    was held during the night, and the ti´ämoni said, “To-morrow I shall
-    have some one return to the white-house, and carefully examine it. I
-    think the Si´sika (swallow) is a good man; he has a good head; and I
-    think I will send him to the white-house,” and calling the Si´sika he
-    said: “Listen attentively; I wish you to go and study the structure
-    of the white-house in the north; learn all about it, and bring me
-    all the details of the buildings; how one house joins another.” The
-    Si´sika replied, “Very well, father; I will go early in the morning.”
-    Though the distance was great, the Si´sika visited the white-house,
-    and returned to the ti´ämoni a little after the sun had eaten (noon).
-    “Father,” said the Si´sika, “I have examined the white-house in the
-    north carefully, flying all over it and about it. I examined it well
-    and can tell you all about it.” The ti´ämoni was pleased, for he had
-    thought much concerning the white house, which was very beautiful.</p>
-
-  <div class="figcenter" id="i_058">
-    <img src="images/i_058.jpg" alt="" />
-    <div class="caption"><span class="smcap">Fig.</span> 15. Diagram of the
-      white house of the
-      north, drawn by a theurgist.</div>
-  </div>
-
-  <p>Lines indicate houses.</p>
-
-  <ol class="comma mt0">
-    <li>Street.</li>
-    <li>Plaza.</li>
-    <li>Plaza.</li>
-    <li>Doorway of the north wind.</li>
-    <li>The great chita.</li>
-    <li>Cougar, mother of the north village.</li>
-  </ol>
-
-  <p>He at once ordered all hands to work, great labor being required in the
-    construction of the village after the plan laid down by the Si´sika.
-    Upon the completion of this village, the ti´ämoni named it Kóasaia. It
-    is located at the ruin some 2½ miles north of the present site of
-    Sia. (<a href="#i_058">Fig. 15.</a>) It is an accurate copy of a plan drawn by the theurgist
-    who first related the cosmogony to the writer.</p>
-
-  <p><span class="pagenum" id="Page_59">59</span></p>
-
-  <p>The theurgist explained that the cougar could not leave her post at
-    the white stone village of the north; therefore, the lynx was selected
-    as her representative at this village. And no such opening as shown in
-    <i>d</i> existed in the duplicated village, as the doorway of the north wind
-    was ever in the north village. And the ti´ämoni, with all his people,
-    entered the large chita and held services of thanksgiving. Great was
-    the rejoicing upon the completion of the village, and the people
-    planted corn and soon had fine fields.</p>
-
-  <p>The Sia occupied this village at the time of their visit from
-    Po´shaiyänne, the quasi messiah, after he had attained his greatness,
-    and when he made a tour of the pueblos before going into Mexico.</p>
-
-  <p>Po´shaiyänne was born of a virgin at the pueblo of Pecos, New Mexico,
-    who became pregnant from eating two piñon nuts. The writer learned
-    through Dr. Shields, of Archuleta, New Mexico, that the Jemez Indians
-    have a similar legend. When want and starvation drove the Pecos Indians
-    from their pueblo they sought refuge with the Jemez. Philologists claim
-    that the languages of the Pecos and Jemez belong to the same stock.
-    The woman was very much chagrined at the birth of her child, and when
-    he was very young she cast him off and closed her doors upon him. He
-    obtained food and shelter as best he could; of clothing he had none but
-    the rags cast off by others. While still a little boy he would follow
-    the ti´ämoni and theurgists into the chita and sit apart by the ladder,
-    and listen to their wise talk, and when they wished a light for their
-    cigarettes Po´shaiyänne would pass a brand from one to another. But no
-    one ever spoke to him or thanked him, but he continued to follow the
-    wise men into the chita and to light their cigarettes. Even when he
-    reached years when other youths were invited to sit with the ti´ämoni
-    and theurgists and learn of them, he was never spoken to or invited to
-    leave his seat by the entrance.</p>
-
-  <p>Upon arriving at the state of manhood he, as usual, sat in the chita
-    and passed the light to those present. Great was the surprise when it
-    was discovered that a string of the rarest turkis encircled his right
-    wrist. After he had lighted each cigarette and had returned to his seat
-    by the entrance, the ti´ämoni called one of his men to him and said,
-    “What is it I see upon the wrist of the boy Po´shaiyänne; it looks
-    like the richest turkis, but surely it can not be. Go and examine it.”
-    The man did as he was bid, and, returning, told the ti´ämoni that it
-    was indeed as he had supposed. The ti´ämoni requested the man to say
-    to the youth that he wished to know where he obtained the turkis and
-    that he desired to buy the bracelet of him. When the man repeated the
-    message, Po´shaiyänne said, “I can not tell him how it came upon my
-    wrist, and I do not wish to sell it.” The reply being delivered to the
-    ti´ämoni, he said to his messenger, “Return to the youth and tell him
-    I have a fine house in the north. It and all its contents shall be his
-    in exchange for the bracelet.” The people present, hearing the words
-    of the ti´ämoni, regretted that he offered his house and all therein<span class="pagenum" id="Page_60">60</span>
-    for the bracelet, but they did not say anything as they thought he
-    knew best. The message being delivered to Po´shaiyänne, he said, “Very
-    well, I will give the bracelet for the house and all it contains.” The
-    ti´ämoni then called Po´shaiyänne to him and examined the bracelet, and
-    his heart was glad because he was to have the jewels. He then begged
-    Po´shaiyänne to be seated, saying, “We will play the game Wash´kasi.”<a id="FNanchor_7" href="#Footnote_7"
-      class="fnanchor">[7]</a></p>
-
-  <p>In playing the favorite game of Wash´kasi (<a href="#i_060">Fig. 16</a>), forty pebbles form
-    a square, ten pebbles on a side, with a flat stone in the center of the
-    square. Four flat sticks, painted black on one side and unpainted on
-    the other, are held vertically and dropped upon the stone. The ti´ämoni
-    threw first. Two black and two unpainted sides faced up. Two of the
-    painted sides being up entitled the player to move two stones to the
-    right. Po´shaiyänne then threw, turning up the four painted sides. This
-    entitled him to move ten to the left. The ti´ämoni threw and three
-    painted sides faced up. This entitled him to move three stones to the
-    right. Again Po´shaiyänne threw and all the colored sides faced up,
-    entitling him to move ten more. The next throw of the ti´ämoni showed
-    two colored sides and he moved two more. Po´shaiyänne threw again, all
-    the colored sides being up; then he moved ten. The ti´ämoni then threw
-    and all four unpainted sides turned up; this entitled him to move six.
-    Po´shaiyänne threw and again all the painted sides were up, entitling
-    him to move ten, which brought him to the starting point, and won him
-    the game.</p>
-
-  <div class="figcenter" id="i_060">
-    <img src="images/i_060.jpg" alt="" />
-    <div class="caption"><span class="smcap">Fig.</span> 16. The game of
-      Wash´kasi.</div>
-  </div>
-
-  <p>The following morning, after the ti´ämoni had eaten, they went into
-    the chita as usual; Po´shaiyänne, following, took his seat near the
-    entrance, with a blanket wrapped around him. When he approached the
-    ti´ämoni to hold the lighted stick to his cigarette, the ti´ämoni’s
-    astonishment was great to find a second bracelet, of ko-ha-qua,<a id="FNanchor_8" href="#Footnote_8"
-      class="fnanchor">[8]</a>
-    upon the wrist of Po´shaiyänne. Each bead was large and beautiful. The
-    <span class="pagenum" id="Page_61">61</span>ti´ämoni urged Po´shaiyänne not
-    to return to his seat by the ladder,
-    but to sit with them; but he declined, and then a messenger was sent
-    to examine the bracelet, and the man’s report excited a great desire
-    in the ti´ämoni to secure to himself this second bracelet, and his
-    house in the west, with all that it contained, was offered in exchange
-    for the bracelet. This house was even finer than the one in the north.
-    Po´shaiyänne replied that if the ti´ämoni wished the bracelet, he would
-    exchange it for the house in the west. Then he was invited to be seated
-    near the ti´ämoni, who placed between them a large bowl containing six
-    2-inch cubes, which were highly polished and painted on one side. The
-    ti´ämoni said to Po´shaiyänne, “Hold the bowl with each hand, and toss
-    up the six cubes. When three painted sides are up the game is won; with
-    only two painted sides up the game is lost. Six painted sides up is
-    equivalent to a march in euchre.” Po´shaiyänne replied, “You first, not
-    I. You are the ti´ämoni; I am no one.” “No,” said the ti´ämoni, “you
-    play first;” but Po´shaiyänne refused, and the ti´ämoni tossed up the
-    blocks. Only two painted sides were up; Po´shaiyänne, then taking the
-    bowl, tossed the blocks, and all the painted sides turned up. Again
-    the ti´ämoni tried his hand, and three painted sides faced up; then
-    Po´shaiyänne threw and the six painted sides were up. The ti´ämoni
-    again threw, turning up two painted sides only; then Po´shaiyänne
-    threw, with his previous success. The ti´ämoni threw, and again two
-    painted sides were up. Po´shaiyänne threw, and six painted sides faced
-    up as before, and so a second house went to him. The ti´ämoni said, “We
-    will go to our homes and sleep, and return to the chita in the morning,
-    after we have eaten.”</p>
-
-  <p>The following morning Po´shaiyänne took his seat at the usual place,
-    but the ti´ämoni said to him: “Come and sit among us; you are now more
-    than an ordinary man, for you have two houses that belonged to the
-    ti´ämoni,” but Po´shaiyänne refused and proceeded to light the stick
-    to pass around for the lighting of the cigarettes. When he extended
-    his hand to touch the stick to the cigarettes it was discovered that
-    he wore a most beautiful bracelet, which was red, but not coral. The
-    ti´ämoni again sent an emissary to negotiate for the bracelet, offering
-    Po´shaiyänne his house in the south in exchange for the red bracelet.
-    Po´shaiyänne consented and again a game was played. Four circular
-    sticks some 8 inches long, with hollow ends, were stood in line and a
-    blanket thrown over them; the ti´ämoni then put a round pebble into the
-    end of one, and removing the blanket asked Po´shaiyänne to choose the
-    stick containing the pebble. “No, my father,” said Po´shaiyänne, “you
-    first. What am I that I should choose before you?” but the ti´ämoni
-    replied, “I placed the stone; I know where it is.” Then Po´shaiyänne
-    selected a stick and raising it the pebble was visible. Po´shaiyänne
-    then threw the blanket over the sticks and placed the stone in one of
-    them, after which the ti´ämoni selected a stick and raised it, but
-    no stone was visible. This was repeated four times. Each<span class="pagenum" id="Page_62">62</span> time the
-    ti´ämoni failed and Po´shaiyänne succeeded, and again the house in the
-    south went to Po´shaiyänne.</p>
-
-  <p>The next day when all had assembled in the chita and Po´shaiyänne
-    advanced to light the cigarettes a bracelet of rare black stone beads
-    was noticed on his wrist. This made the ti´ämoni’s heart beat with envy
-    and he determined to have the bracelet though he must part with his
-    house in the east; and he offered it in exchange for the bracelet, and
-    Po´shaiyänne accepted the offer. The ti´ämoni then made four little
-    mounds of sand and throwing a blanket over them placed in one a small
-    round stone. Then raising the blanket he requested Po´shaiyänne to
-    select the mound in which he had placed the stone. Po´shaiyänne said:
-    “My father, what am I that I should choose before you?” The ti´ämoni
-    replied, “I placed the stone and know where it is.” Then Po´shaiyänne
-    selected a mound, and the one of his selection contained the stone.
-    The placing of the stone was repeated four times, and each time the
-    ti´ämoni failed, and Po´shaiyänne was successful; and the hearts of all
-    the people were sad when they knew that this house was gone, but they
-    said nothing, for they believed their ti´ämoni knew best. The ti´ämoni
-    said: “We will now go to our homes and sleep, and on the morrow, when
-    we have eaten, we will assemble here.”</p>
-
-  <p>In the morning Po´shaiyänne took his accustomed place, entering after
-    the others. Upon his offering the lighted stick for the cigarettes the
-    people were struck with amazement, for on the wrist of Po´shaiyänne was
-    another bracelet of turkis of marvelous beauty, and when the ti´ämoni
-    discovered it his heart grew hungry for it and he sent one of his men
-    to offer his house of the zenith. Po´shaiyänne replied that he would
-    give the bracelet for the house. This house contained many precious
-    things. The ti´ämoni requested Po´shaiyänne to come and sit by him;
-    and they played the game Wash´kasi and, as before, Po´shaiyänne was
-    successful and the house of the zenith fell to him.</p>
-
-  <p>The following morning, when the people had assembled in the chita
-    and as Po´shaiyänne passed the stick to light the cigarettes, the
-    ti´ämoni and all the people saw upon his wrist another bracelet of
-    large white beads. They were not like the heart of a shell, but white
-    and translucent. The ti´ämoni could not resist the wish to have this
-    rare string of beads, and he sent one of his men to offer his house of
-    the nadir for it. When Po´shaiyänne agreed to the exchange, all the
-    people were sad, that the ti´ämoni should part with his house, but they
-    said nothing and the ti´ämoni was too much pleased with the beautiful
-    treasure to be regretful. He had Po´shaiyänne come and sit by him and
-    again play the game with the six blocks in the large bowl. The game was
-    played with success on the part of Po´shaiyänne and he became the owner
-    of the sixth house.</p>
-
-  <p>On the following day when all were gathered in the chita the ti´ämoni
-    said to Po´shaiyänne: “Come and sit with us; surely you are now equal
-    with me, and you are rich indeed, for you have all my houses,”<span class="pagenum" id="Page_63">63</span> but
-    he refused, only passing among theurgists and people to offer the
-    lighted stick for the cigarettes. When he extended his hand a bracelet
-    was discovered more beautiful than any of the others. It was pink and
-    the stones were very large. The ti´ämoni upon seeing it cried, “Alas!
-    alas! This is more beautiful and precious than all the others, but all
-    my houses and treasures are gone. I have nothing left but my people;
-    my old men and old women; young men and maidens and little ones.”
-    Addressing the people, he said: “My children, what would you think
-    of your ti´ämoni should he wish to give you to this youth for the
-    beautiful beads?” They replied, “You are our father and ruler; you are
-    wise and know all things that are best for us;” but their hearts were
-    heavy and sad, and the ti´ämoni hesitated, for his heart was touched
-    with the thought of giving up his people whom he loved; but the more he
-    thought of the bracelet the greater became his desire to secure it, and
-    he appealed a second time to his people and they answered: “You know
-    best, our father,” and the people were very sad, but the heart of the
-    ti´ämoni though touched was eager to possess the bracelet. He sent one
-    of his men to offer in exchange for the bracelet all his people, and
-    Po´shaiyänne replied that he would give the bracelet for the people.
-    Then the ti´ämoni called the youth to him, and they repeated the game
-    of the four sticks, hollowed at the ends. Po´shaiyänne was successful,
-    and the ti´ämoni said: “Take all my people; they are yours; my heart
-    is sad to give them up, and you must be a good father to them. Take
-    all the things I have, I am no longer of any consequence.” “No,” said
-    Po´shaiyänne; “I will not, for should I do so I would lose my power
-    over game.” The two remained in the chita and talked for a long time,
-    the ti´ämoni addressing Po´shaiyänne as father and Po´shaiyänne calling
-    the ti´ämoni father.</p>
-
-  <p>After a time Po´shaiyänne determined to visit all the pueblos, and then
-    go into Mexico.</p>
-
-  <p>He was recognized by the Sia at once upon his arrival, for they had
-    known of him and sung of him, and they looked for him. He entered the
-    chita in company with the ti´ämoni (the one appointed by Ût´sĕt) and
-    the theurgists. It was not until Po´shaiyänne’s visit to the Sia that
-    they possessed the power to capture game. The men were often sent out
-    by the ti´ämoni to look for game, but always returned without it,
-    saying they could see the animals and many tracks but could catch none;
-    and their ruler would reply: “Alas! my children, you go for the deer
-    and return without any;” and thus they hunted all over the earth but
-    without success.</p>
-
-  <p>After Po´shaiyänne’s talk with the ti´ämoni, and learning his wish for
-    game, he said: “Father, what have you for me to do?” And the ti´ämoni
-    replied: “My children have looked everywhere for deer, and they can
-    find none; they see many tracks, but they can not catch the deer.”
-    “Well,” replied Po´shaiyänne, “I will go and look for game.” He visited
-    a high mountain in the west, from whose summit he could see all over
-    the earth, and looking to the north, he saw on the top of a<span class="pagenum" id="Page_64">64</span> great
-    mountain a white deer. The deer was passing toward the south, and he
-    said to himself, “Why can not the Sia catch deer?” And looking to the
-    west, he saw a yellow antelope on the summit of a high mountain. He,
-    too, was passing to the south, and Po´shaiyänne said to himself, “Why
-    can they not catch antelope?” And he looked to the south, and saw on
-    the great mountain of the south a sheep, which was also passing to
-    the south, and he looked to the east, and there, on a high peak, he
-    saw the buffalo, who was passing to the south; and then, looking all
-    over the earth, he saw that it was covered with rabbits, rats, and all
-    kinds of small animals, and that the air was filled with birds of every
-    description. Then, returning to the ti´ämoni, he said: “My mother, my
-    father, why do your children say they can catch no game? When I first
-    looked to the mountain of the north I saw the deer, and to the west I
-    saw the antelope, and to the south the mountain sheep, and to the east
-    the buffalo, and the earth and air were filled with animals and birds.”
-    The ti´ämoni inquired how he could see all over the earth. He doubted
-    Po´shaiyänne’s word. Then Po´shaiyänne said: “In four days I will go
-    and catch deer for you.” “Well,” said the ti´ämoni, “when you bring the
-    deer I will believe. Until then I must think, perhaps, you do not speak
-    the truth.”</p>
-
-  <p>For three days the men were busy making bows and arrows, and during
-    these days they observed a strict fast and practiced continency. On the
-    fourth morning at sunrise Po´shaiyänne, accompanied by Ma´asewe and
-    Úyuuyewĕ, who came to the earth to greet Po´shaiyänne, and the men of
-    the village, started on the hunt. They ate before leaving the village,
-    and after the meal Po´shaiyänne asked: “Are you all ready for the
-    hunt?” And they replied: “Yes; we are ready.” Po´shaiyänne, Ma´asewe,
-    and Úyuuyewĕ started in advance of the others, and when some distance
-    ahead Po´shaiyänne made a fire and sprinkled meal to the north, the
-    west, the south, and the east, that the deer might come to him over
-    the roads of meal. He then made a circle of meal, leaving an opening
-    through which the game and hunters might pass, and when this was done
-    all of the men of the village formed into a group a short distance from
-    Po´shaiyänne, who then played on his flute, and, holding it upward, he
-    played first to the north, then west, then south, and then east. The
-    deer came over the four roads to him and entered the great circle of
-    meal. Ma´asewe and Úyuuyewĕ called to all the people to come and kill
-    the deer. It was now before the middle of the day. There were many deer
-    in the circle, and as the people approached they said one to another:
-    “Perhaps the deer are large; perhaps they are small.”</p>
-
-  <p>(The deer found by the Sia in this world are quite different from those
-    in the lower world. Those in the lower world did not come to this
-    world; they are called sits´tä-ñe, water deer. These deer lived in the
-    water, but they grazed over the mountains. They were very large, with
-    great antlers. The deer in this world are much smaller and have smaller
-    antlers.)</p>
-
-  <p><span class="pagenum" id="Page_65">65</span></p>
-
-  <p>The circle was entered at the southeast, Ma´asewe passing around the
-    circle to the left was followed by half of the people, Úyuuyewĕ passing
-    to the right around the circle, preceded the remainder. As soon as they
-    had all entered Po´shaiyänne closed the opening; he did not go into the
-    circle but stood by the entrance. The deer were gradually gathered into
-    a close group and were then shot with arrows. When all the deer had
-    been killed they were flayed, and the flesh and skins carried to the
-    village. As they passed from the circle Po´shaiyänne said, “Now carry
-    your meat home. Give your largest deer to the ti´ämoni and the smaller
-    ones to the people of your houses.” After the Sia had started for their
-    village Po´shaiyänne destroyed the circle of meal and then returned to
-    the ti´ämoni, who said: “You, indeed, spoke the truth, for my people
-    have brought many deer, and I am much pleased. On the morrow we will
-    kill rabbits.” The ti´ämoni informed the coyote of his wish for the
-    rabbits, and in the morning a large fire was made, and the coyote spoke
-    to the fire, saying: “We desire many rabbits but we do not wish to go
-    far.” He then threw meal to the cardinal points, zenith, and nadir,
-    and prayed that the sun father would cause the small and large rabbits
-    to gather together that they might not have to go a great distance to
-    find them, for as he, the father, wished, so it would be, and Ma´asewe
-    and the coyote sat down while the people gathered around the fire and
-    passed their rabbit sticks through the flames. Then Ma´asewe directed
-    them to start on the hunt. They formed into an extensive circle
-    surrounding the rabbits, and a great number were secured. Some were
-    killed by being struck immediately over their hearts. It was very late
-    when the people returned to the village laden with rabbits.</p>
-
-  <p>The ti´ämoni said: “Day after to-morrow we will have a feast.”
-    Po´shaiyänne agreeing, said: “It is well, father.” All the women worked
-    hard for the feast. Half of their number worked for the ti´ämoni
-    and half for Po´shaiyänne. The ti´ämoni going alone to the house of
-    Po´shaiyänne, said: “Listen: to-morrow you will have the great feast at
-    your house.” Po´shaiyänne replied: “No, father; you are the elder, and
-    you must have it at your house.” The ti´ämoni answered: “Very well, my
-    house is good and large; I will have it there.”</p>
-
-  <p>In the morning, when the sun was still new, the ti´ämoni had the feast
-    spread—bowls of mush, bread, and meat; and he said to Po´shaiyänne, who
-    was present: “Father, if you have food bring it to my house and we will
-    have our feast together.” Po´shaiyänne replied: “It is well, father;”
-    and, to the astonishment of all, Po´shaiyänne’s food immediately
-    appeared. It was spread on tables;<a id="FNanchor_9" href="#Footnote_9" class="fnanchor">[9]</a> the bowls holding
-    the food being
-    very beautiful, such as had never before been seen. The ti´ämoni told
-    Ma´asewe to bid the people come to the feast; and all, including the
-    most aged men and women and youngest children, were present. Upon
-    entering the house they were surprised with the things</p>
-
-  <p><span class="pagenum" id="Page_66">66</span></p>
-
-  <p>they saw on Po´shaiyänne’s table, and all who could went to his
-    table in preference to sitting before the ti´ämoni’s. Even the water
-    upon Po´shaiyänne’s table was far better than that furnished by the
-    ti´ämoni; and those who drank of this water and ate Po´shaiyänne’s food
-    immediately became changed, their skins becoming whiter than before;
-    but all could not eat from Po´shaiyänne’s board and many had to take
-    the food of the ti´ämoni, and they remained in appearance as before.</p>
-
-  <p>After this feast, Po´shaiyänne visited all the pueblos and then passed
-    on to Chihuahua in Mexico. Before Po´shaiyänne left the Sia, he said
-    to them: “I leave you, but another day I will return to you, for this
-    village is mine for all time, and I will return first to this village.”
-    To the ti´ämoni he said: “Father, you are a ti´ämoni, and I also am
-    one; we are as brothers. All the people, the men, the women, and the
-    children are mine, and they are yours; and I will return to them again.
-    Watch for me. I will return;” and he added, “In a short time another
-    people will come; but before that time, such time as you may choose, I
-    wish you to leave this village, for my heart is here and it is not well
-    for another people to come here; therefore depart from this village
-    before they come near.”</p>
-
-  <p>Upon entering the plaza in Chihuahua Po´shaiyänne met the great chief,
-    who invited him to his home, where he became acquainted with his
-    daughter. She was very beautiful, and Po´shaiyänne told the chief that
-    he was much pleased with his daughter and wished to make her his wife.
-    The chief replied: “If you desire to marry my daughter and she wishes
-    to marry you, it is well.” Upon the father questioning the daughter
-    the girl replied in the affirmative. Then the father and mother talked
-    much to the daughter and said: “To-morrow you will be married.” The
-    chief sent one of his officials to let it be known to all the people
-    that Po´shaiyänne and his daughter were to be united in marriage in
-    the morning, and many assembled, and there was a great feast in the
-    house of the chief. Many men were pleased with the chief’s daughter,
-    and looked with envy upon Po´shaiyänne; and they talked together of
-    killing him, and finally warriors came to the house of Po´shaiyänne
-    and carried him off to their camp and pierced his heart with a spear,
-    and his enemies were contented, but the wife and her father were sad.
-    The day after Po´shaiyänne’s death he returned to his wife’s home, and
-    when he was seen alive those who had tried to destroy him were not only
-    angry but much alarmed; and again he was captured, and they bound gold
-    and silver to his feet, that after casting him into the lake his body
-    should not rise; but a white fluffy feather of the eagle fell to him,
-    and as he touched the feather the feather rose, and Po´shaiyänne with
-    it, and he lived again, and he still lives, and some time he will come
-    to us. So say the Sia. Po´shaiyänne’s name is held in the greatest
-    reverence; in fact, he is regarded as their culture hero<a id="FNanchor_10" href="#Footnote_10"
-      class="fnanchor">[10]</a>, <span class="pagenum" id="Page_67">67</span>and he
-    is appealed to in daily prayers, and the people have no doubt of his
-    return. They say: “He may come to-day, to-morrow, or perhaps not in our
-    lifetime.”</p>
-
-  <p>Soon after Po´shaiyänne’s departure from Sia the ti´ämoni decided to
-    leave his present village, though it pained him much to give up his
-    beautiful house. And they moved and built the present pueblo of Sia,
-    which village was very extensive. The ti´ämoni had first a square of
-    stone laid, which is to be seen at the present day, emblematic of the
-    heart of the village (for a heart must be, before a thing can exist).
-    After the building of this village the aged ti´ämoni continued to
-    live many years, and at his death he was buried in the ground, in a
-    reclining position. His head was covered with raw cotton, with an eagle
-    plume attached; his face was painted with corn pollen, and cotton was
-    placed at the soles of his feet and laid over the heart. A bowl of food
-    was deposited in the grave, and many hä´chamoni were planted over the
-    road to the north, the one which is traveled after death. A bowl of
-    food was also placed on the road. All night they sang and prayed in the
-    house of the departed ti´ämoni, and early in the morning all those who
-    sung were bathed in suds of yucca made of cold water.</p>
-
-  <p>There are two rudely carved stone animals at the ruined village
-    supposed to have been visited by Po´shaiyänne. These the Sia always
-    speak of as the cougar, but they say, “In reality they are not the
-    cougar, but the lynx, for the cougar remained at the white-house in the
-    north.”</p>
-
-  <p>This cosmogony exhibits a chapter of the Sia philosophy, and though
-    this philosophy is fraught with absurdities and contradictions, as is
-    the case with all aboriginal reasoning, it scintillates with poetic
-    conceptions. They continue:</p>
-
-  <p>“The hour is too solemn for spoken words; a new life is to be given to
-    us.”</p>
-
-  <p>Theirs is not a religion mainly of propitiation, but rather of
-    supplication for favors and payment for the same, and to do the will of
-    and thereby please the beings to whom they pray. It is the paramount
-    occupation of their life; all other desirable things come through its
-    practice. It is the foundation of their moral and social laws. Children
-    are taught from infancy that in order to please the pantheon of their
-    mythical beings they must speak with one tongue as straight as the
-    line of prayer over which these beings pass to enter the images of
-    themselves.</p>
-
-  <p>It will be understood from the cosmogony that the Sia did not derive
-    their clan names from animal <em>ancestors</em>, nor do they believe that
-    their people evolved from animals, other than the Sia themselves. The
-    Zuñi hold a similar belief. The Zuñi’s reference to the tortoise and
-    other animals as ancestors is explained in the “Religious Life of the
-    Zuñi Child.”<a id="FNanchor_11" href="#Footnote_11" class="fnanchor">[11]</a></p>
-
-  <p>I am of opinion that closer investigation of the North American Indian
-    <span class="pagenum" id="Page_68">68</span>will reveal that the belief in
-    the descent of a people from beasts,
-    plants, or heavenly bodies is not common, though their mythological
-    heroes were frequently the offspring of the union of some mortal with
-    the sun or other object of reverence. There is no mystery in such
-    unions in the philosophy of the Indian, for, as not only animate but
-    inanimate objects and the elements are endowed with personality, such
-    beings are not only brothers to one another, but hold the same kinship
-    to the Sia, from the fact, according to their philosophy, that all are
-    living beings and, therefore, all are brothers. This is as clearly
-    defined in the Indian mind as our recognition of the African as a
-    brother man.</p>
-
-  <p>The spider is an important actor in Sia, Zuñi, and Tusayan mythology.
-    Sia cosmogony tells us the spider was the primus, the creator of all.
-    Sûs´sĭstinnako is referred to as a man, or, more properly, a being
-    possessing all power; and as Sûs´sĭstinnako created first man and
-    then other beings to serve his first creation, these beings, although
-    endowed with attributes superior to man in order to serve him, can
-    hardly be termed gods, but rather agents to execute the will of
-    Sûs´sĭstinnako in serving the people of his first creation.</p>
-
-  <p>Sûs´sĭstinnako must be supplicated through the mediator Ûtsĕt, who is
-    present at such times in the fetich I´ärriko. Ko´shairi and Quer´ränna
-    appear for the sun and moon. The war heroes and the warriors of the six
-    mountains of the world, the women of the cardinal points, and animals,
-    insects, and birds holding the secrets of medicine, are present, when
-    invoked, in images of themselves. The Sia can not be said to practice
-    ancestor worship. While the road to Shipapo (entrance to the lower
-    world) is crowded with spirits of peoples returning to the lower world,
-    and spirits of unborn infants coming from the lower world, the Sia do
-    not believe in the return of ancestors when once they have entered
-    Shipapo. While many of the kokko (personated by persons wearing masks)
-    are the immediate ancestors of the Zuñi, the Ka´ᵗsuna of the Sia,
-    also
-    personated by men and women wearing masks, are altogether a distinct
-    creation, and can not be considered to bear any relation to ancestor
-    worship.</p>
-
-  <p>The Sia, however, have something as appalling to them as the return of
-    the dead, in their belief in witchcraft, those possessing this craft
-    being able to assume the form of dogs and other beasts; and they are
-    ever on the alert when traveling about on dark nights, especially if
-    the traveler is a man of wealth, as witches are always envious of the
-    financial success of others. They create disease by casting into the
-    body snakes, worms, stones, bits of fabric, etc. Hair must be burned
-    that it may not be found by wizards or witches, who, combining it with
-    other things, would cast it into the person from whose head it was
-    cut, causing illness and perhaps death. There is, however, a panacea
-    for such afflictions in the esoteric power of the theurgists of the
-    secret cult societies. A man was relieved of pain in the chest by a
-    snake being drawn from the body by an eminent theurgist during the
-    stay of the<span class="pagenum" id="Page_69">69</span> writer at Sia. Such
-    is the effect of faith cure in Sia
-    that, though the man was actually suffering from a severe cold, his
-    improvement dated from the hour the snake was supposed to have been
-    extracted.</p>
-
-  <div class="chapter" id="CULT_SOCIETIES">
-    <h2>CULT SOCIETIES.</h2>
-  </div>
-
-  <p>Ût´sĕt, being directed in all things by Sûs´sĭstinnako, originated
-    the cult societies of the lower world, giving to certain of them the
-    secrets for the healing of the sick.</p>
-
-  <p>The societies are mentioned in their line of succession, most of them
-    having been named for the animals of which they were composed.</p>
-
-  <p>The first society organized was the Ka´pĭna, which included only the
-    spider people, its ho´-na-ai-te,<a id="FNanchor_12" href="#Footnote_12" class="fnanchor">[12]</a> or theurgist,
-    being Sûs´sĭstinnako
-    himself; and as the members of this society were directly associated
-    with Sûs´sĭstinnako, they knew his medicine secrets.</p>
-
-  <p>Then followed the societies of the bear, cougar, badger, wolf, and
-    shrew (<i>Sorex</i>).</p>
-
-  <p>The hĭs´tiän<a id="FNanchor_13" href="#Footnote_13" class="fnanchor">[13]</a> (knife) was composed of the cougar
-    and the bear,
-    these
-    two societies being consolidated. Sûs´sĭstinnako finding that the bear
-    was always dissatisfied and inclined to growl and run from the people
-    when they approached, decided to make the cougar first and the bear
-    second, giving as his reason that when the people drew near the cougar
-    he sat still and looked at them; he neither growled nor ran, and the
-    people were not afraid; he commanded their respect, but not their fear,
-    and for this reason Sûs´sĭstinnako united these societies that the bear
-    might be second, and under the direction of the cougar.</p>
-
-  <p>The next six societies organized were the snakes, composed of the
-    snakes of the cardinal points, the snake of the north being Ska´towe
-    (Plumed Serpent), the west Ka´spanna, the south Ko´quaira, the east
-    Quĭs´sĕra, the heavens Hu´waka, the earth Ya´ai. The Ska´towe (Serpent
-    of the North) and Ko´quaira (Serpent of the South) having special
-    influence over the cloud people, have their bodies marked with cloud
-    emblems; the Ka´spanna (Serpent of the West) and the Quĭs´sĕra (Serpent
-    of the East) hold esoteric relations with the sun and moon; hence their
-    bodies are painted with the crescent. Hu´waka (Serpent of the Heavens)
-    has a body like crystal, and it is so brilliant that one’s eyes can not
-    rest upon him; he is very closely allied to the sun. The Ya´ai (Serpent
-    of the Earth) has special relations with Ha´arts (the earth). His body
-    is spotted over like the earth, and he passes about over Ha´arts until
-    someone approaches, when he hastens into his house in the earth.</p>
-
-  <p>The seven ant societies followed the snakes. The five animal
-    societies, the six snake societies, the first three ant societies,
-    and the <span class="pagenum" id="Page_70">70</span>society of the eagle
-    were given the secrets of the medicine
-    for healing the sick, through the process of sucking, the ant alone
-    receiving the secret of the medicine by brushing; the last four
-    societies of ants were instructed in the songs for rain only. The
-    reason given for this division is that only the first three ants
-    produced irritation or swelling from their bites, the last four being
-    peaceable ants. (<a href="#i_103">Fig. 18.</a>)</p>
-
-  <p>The next six societies were those of the birds of the cardinal points,
-    zenith and nadir.—The Ha´-te-e, Bird of the North; Shas´-to, Bird of
-    the West; Ma´-pe-un, Bird of the South; Shu-wa-kai´, Bird of the East;
-    Tiä´mi, Bird of the Heavens (the eagle); Chas´-ka, Bird of the Earth
-    (chaparral cock). While these six societies were instructed in the
-    songs for rain, the eagle alone learned the medicine songs. It will be
-    noticed that only such animals as were regarded as virulent were given
-    the secrets of the medicine for healing the sick. All of the animals of
-    the world were subordinate to the animal societies; all of the snakes
-    of the world were submissive to the six snake societies; all the ants
-    and other insects were subject to the seven ant societies, and all the
-    birds of the world to the six bird societies.</p>
-
-  <p>The next society organized was the Ha´kan, fire. Sûs´sĭstinnako,
-    desiring to have fire that their food might be cooked, placed a round
-    flat stone on the floor and attached a small sharpened stone to one end
-    of a slender round stick; he then called together the ho´naaites of the
-    cult societies, and the priestly rulers of the Sia and other Indians,
-    requesting each one in proper succession to produce fire by rubbing the
-    circular stick between the hands upon the round flat stone. As each one
-    attempted to make the fire, a blanket was thrown over him and the stone
-    that he might work in perfect seclusion. All failing in their efforts
-    (this work being performed in the daytime) Sûs´sĭstinnako dismissed
-    them. He then passed through three chambers, carrying the fire stone
-    with him, and entering the fourth sat down and thought a long while,
-    and after a time he attempted to make the fire and was successful.
-    Sûs´sĭstinnako then called in Ût´sĕt and her principal officer (a man
-    of the Sia people), and handing her an ignited fire brand of cedar told
-    her to light a fire, and this fire burned four days and nights. Ût´sĕt,
-    obeying the command of Sûs´sĭstinnako, requested her officer to place
-    a ho´naaite of a snake society at the first door, the ho´naaite of the
-    Hĭs´tiän and his vice (the cougar and a bear) at the second and third
-    doors, and to guard the inner door himself, that no one might enter and
-    see the fire. On the fifth day all the people discovered the smoke,
-    which escaped from the chamber, and they wondered what it could be,
-    for as yet they did not know fire. On the sixth morning Sûs´sĭstinnako
-    said to the officer of Ût´sĕt, “I will now organize a fire society and
-    I appoint you the ho´naaite of the society.” On this same morning the
-    ho´naaites of the cult societies and the priestly rulers of the Indians
-    were called to the chamber to see the fire and to understand it. Then
-    the ho´naaite of the fire society carried some of the fire to the house
-    of the ruler of the Sia.</p>
-
-  <div class="figcenter illow700" id="i_070">
-    <div class="attl">Bureau of Ethnology.</div>
-    <div class="attr">Eleventh Annual Report.&nbsp; &nbsp; Plate. X</div>
-    <img src="images/i_070.jpg" alt="" />
-    <div class="attr">GAST LITH. CO. N.Y.</div>
-    <div class="caption">PERSONAL ADORNMENT WHEN RECEIVED INTO THE THIRD DEGREE
-      OF OFFICIAL
-      MEMBERSHIP CULT, SOCIETY.</div>
-  </div>
-
-  <p><span class="pagenum" id="Page_71">71</span></p>
-
-  <p>Ko´shairi received directly from the sun valuable medicine for rain,
-    and so the songs of the Ko´shairi are principally invocations for rain
-    to fructify the earth.</p>
-
-  <p>Quer´ränna’s office is similar to that of the Ko´shairi, though his
-    dress is different, as he comes from the house of the moon and not the
-    sun. Besides the songs for rain the sun gave him the secret of the
-    medicine, which would not only make ha´arts but women pregnant.</p>
-
-  <p>After the Sia, animals and Ka’ᵗsuna entered this world, they
-    being led
-    by the mother Ût´sĕt, the Ka´ᵗsuna were directed by Ût´sĕt to go
-    to
-    the west and there make their homes. Before their departure, however,
-    masks were made to represent them. Ût´sĕt sent Ko´shairi and Quer´ränna
-    to the east, telling the former to make his home near the house of
-    the sun and the latter to make his house a little to the north of the
-    sun’s. It will be remembered that Sûs´sĭstinnako sent the sun to this
-    world before the advent of the Sia. Ko´shairi performs not only the
-    office of courier between the sun and Ka´ᵗsuna, but is also
-    mediator
-    between the Sia and the sun. (See Pl. <span class="smcap">x</span>.)</p>
-
-  <p>Upon the departure of Ko´shairi and Quer´ränna, Ût´sĕt organized
-    two orders bearing their names, to wait upon the personators of the
-    Ka´ᵗsuna whenever they should appear. The representatives of
-    Koshai´ri
-    and Quer´ränna are supposed to be the exact reproductions of the
-    originals. The body of Ko´shairi is painted white and striped in black;
-    that of Quer´ränna is half yellow and half white, dotted with black
-    crescents. Thus we see stripes and particolors as indicative of the
-    harlequin is of prehistoric origin. The hair of Ko´shairi is brought
-    to the front and tied with painted black and white corn husks. The
-    breechcloth is black cotton (<a href="#i_070">Pl. <span class="smcap">x</span></a> A).
-    Quer´ränna’s hair is
-    brought forward and tied to stand erect (<a href="#i_070">Pl. <span class="smcap">x</span></a>
-    B).</p>
-
-  <p>Whenever the Ka´ᵗsuna appear in Sia they are attended by the
-    Ko´shairi
-    and Quer´ränna, they waiting upon the Ka´ᵗsuna, adjusting any of
-    their
-    wearing apparel which becomes disarranged, etc. They also play the
-    fool, their buffoonery causing great merriment among the spectators.</p>
-
-  <p>After ridding the world of the destroyers of the people, Ma´asewe said
-    to the ti´ämoni of Sia (the Sia were still living at the white house),
-    “Now that I have killed the bad people of the world it is well to
-    organize societies similar to those instituted by Ût´sĕt in the lower
-    world, and learn from the animals the secrets of medicine.” It must be
-    understood that all the animals were not bad.</p>
-
-  <p>The first society originated by Ma´asewe was the Hĭs´tiän or Knife.
-    This society being first, because it was through the power of the
-    knives or arrows given to the boys by the sun father that the enemies
-    were destroyed; Hĭs´tiän, in this case, meaning the knife or arrow of
-    lightning.</p>
-
-  <p>The next society originated was that of the cougar, then followed the
-    societies of the bear, the skoyo (giant), the snake, and the ant.
-    The<span class="pagenum" id="Page_72">72</span> ho´naaite of each society
-    was furnished with medicine by the
-    two warriors, this medicine being bits of the hearts of the enemies
-    destroyed; a portion of each heart being given to each ho´naaite.</p>
-
-  <p>Ma´asewe then organized the Ope Society (Warriors), designating himself
-    as the ho´naaite<a id="FNanchor_14" href="#Footnote_14" class="fnanchor">[14]</a> of the society and his brother as
-    its vicar. He
-    then appointed six men members of the society, to reside for all time
-    in the six high mountains of the world, that they might look from
-    the six cardinal points and discover bad people, and inform the Sia
-    of an approaching enemy. These six men, in conjunction with Ma´asewe
-    and U´yuuyewĕ, guide the arrows of the Sia when contending with the
-    enemy. It will be remembered it was stated in the “Sia Cosmogony” that
-    Ma´asewe and U´yuuyewĕ went to reside in the interior of the Sandia
-    mountain.</p>
-
-  <p>When these societies had been formed, the animal societies assembled
-    at the white house and taught the ho´naaites their medicine songs;
-    previous to this, when the Sia were ill, they received their medicine
-    direct from the animals, the animals officiating and singing. After
-    instructing the Sia in their songs, they told them to make stone
-    images of themselves, that passing over the road of meal they might
-    enter these images; and so the Indians are sure of the presence of the
-    animals. The beings pass over the line of meal, entering the fetiches,
-    where they remain until the close of a ceremonial, and then depart over
-    the line.</p>
-
-  <p>The secret of the fire was not brought to this world, and the fire
-    society was originated here in this way. The people grew tired of
-    feeding about on grass, like the deer and other animals, and they
-    consulted together as to how fire might be obtained. It was finally
-    decided by the ti´ämoni that a coyote was the best person to steal
-    the fire from the world below, and he dispatched a messenger for the
-    coyote. Upon making his appearance the ti´ämoni told of the wish of
-    himself and his people for fire, and that he wanted him to return to
-    the world below and bring the fire, and the coyote replied, “It is
-    well, father; I will go.” Upon reaching the first entrance of the house
-    of Sûs´sĭstinnako (it was the middle of the night), the coyote found
-    the snake who guarded the door asleep, and he quickly and quietly
-    slipped by; the cougar who guarded the second door was also asleep, and
-    the bear who guarded the third door was sleeping. Upon reaching the
-    fourth door he found the ho´naaite of the fire asleep, and, slipping
-    through, he entered the room and found Sûs´sĭstinnako also soundly
-    sleeping; he hastened to the <span class="pagenum" id="Page_73">73</span>fire, and, lighting the cedar brand which
-    was attached to his tail, hurried out. Sûs´sĭstinnako awoke, rubbing
-    his eyes, just in time to be conscious that some one was leaving the
-    room. “Who is there?” he cried; “some one has been here,” but before he
-    could arouse those who guarded the entrance the coyote was far on his
-    way to the upper world.</p>
-
-  <p>After the organization of the cult societies the ti´ämoni, influenced
-    by Ût´sĕt, commanded the cougar to make his home for all time in the
-    north; the bear was likewise sent to the west, the badger to the south,
-    the wolf to the east, the eagle to the heavens, and the shrew to the
-    earth.</p>
-
-  <div class="chapter" id="THEURGISTIC_RITES">
-    <h2>THEURGISTIC RITES.</h2>
-  </div>
-
-  <p>It is only upon acquaintance with the secret cult societies that one
-    may glean something of the Indians’ conception of disease, its cause
-    and cure. It is supposed to be produced almost wholly through one or
-    two agencies—the occult powers of wizards and witches, and the anger of
-    certain animals, often insects. Therefore, though some plant medicines
-    are known to these Indians, their materia medīca may be said to be
-    purely fetichistic; for when anything of a medicinal character is used
-    by the theurgist it must be supplemented with fetich medicine and
-    magical craft.</p>
-
-  <p>While there are thirteen secret cult societies with the Zuñi, there are
-    but eight in Sia, some of these being reduced to a membership of two,
-    and in one instance to one. While the Zuñi and Sia each has its society
-    of warriors, the functions of these societies are somewhat different.</p>
-
-  <p>The cult societies of the Sia, as well as those of Zuñi, have their
-    altars and sand paintings; but while each Zuñi altar, with its
-    medicines and fetiches, is guarded during ceremonials by two members
-    of the Society of Warriors, this entitling the members of this society
-    to be present at the meetings of all the cult societies, the Sia have
-    no such customs. Their altars and fetiches are not protected by others
-    than the theurgists and vice-theurgists of their respective societies.
-    At the present time, owing to the depleted numbers of the Society of
-    Warriors of the Zuñi, some of their altars have but one guardian.</p>
-
-  <p>The Society of Warriors has for its director and vicar, like the Zuñi
-    and the other pueblos, the representatives of the mythologic war
-    heroes, who, though small in stature, are invulnerable. “Their hearts
-    are large, for they have the heart of the sun.” The head or director of
-    a society is termed the elder brother; the vicar, younger brother.</p>
-
-  <p>When the cult societies invoke the cloud people to water the earth,
-    the presence of certain anthropomorphic and zoomorphic beings having
-    potent influence over the cloud people is assured by the drawing of a
-    line of meal from the altar to the entrance of the ceremonial chamber,<span class="pagenum" id="Page_74">74</span>
-    over which these beings pass, temporarily abiding in the stone images
-    of themselves which stand before the altar. These beings are exhorted
-    to use their mystic powers with the cloud people to water the mother
-    earth, that she may become pregnant and bear to the people of Ha´arts
-    (the earth) the fruits of her being.</p>
-
-  <p>In order to obtain their services the Sia compensate them. The
-    hä´chamoni (notched stick), which is deposited to convey the message,
-    invariably has plumes attached to it, these plume offerings being
-    actual compensation for that which is desired. Other offerings are
-    made, among which are gaming blocks, hoops for the cloud people to
-    ride upon, and cigarettes filled with the down of humming birds, corn
-    pollen, and bits of precious beads. (See Plate <span class="smcap">xi</span>).</p>
-
-  <p>Eagles are kept caged, and turkeys are domesticated for the purpose of
-    obtaining plumes for these offerings.</p>
-
-  <p>It is the prerogative of the ti´ämoni to specify the time for the
-    meetings of the cult societies, excepting ceremonials for the healing
-    of the sick by the request of the patient or his friend. These meetings
-    being entirely under the jurisdiction of the theurgist, who does not
-    possess within himself the power of healing, he is simply the agent
-    acting under the influence of those beings who are present in the stone
-    images.</p>
-
-  <p>The gala time is the beginning of the new year in December, when
-    the cult societies hold synchronal ceremonials extending through a
-    period of four days and nights, at which time the fetich medicines are
-    prepared; and those possessing real or imaginary disease gather in the
-    chamber of the society of which they are members, when the theurgists
-    and their followers elaborate their practices of mysticism upon their
-    subjects.</p>
-
-  <p>The cult societies have two ways of retaining their complement of
-    members. An adult or child joins a society after being restored to
-    health by a theurgist; and a parent may enter a child into a society,
-    or a boy or girl having arrived at years of discretion, may declare a
-    desire to join a society.</p>
-
-  <p>In the case of a young child the paternal or maternal parent calls upon
-    the theurgist and, making known his wish, presents him with a handful
-    of shell mixture,<a id="FNanchor_15" href="#Footnote_15" class="fnanchor">[15]</a> saying, “I wish my child to
-    become a member of
-    your society that his mind and heart may be strong.” In the case of an
-    elder boy or girl the clan is first notified, and the applicant then
-    calls upon the theurgist and, presenting him a handful of the shell
-    mixture, makes known his wish.</p>
-
-  <p>Most of the societies are divided into two or more orders, the more
-    important order being that in which the members are endowed with the
-    anagogics of medicine, except in the Snake Society, when the snake
-    <span class="pagenum" id="Page_75">75</span>order is essential. One must
-    pass through three degrees before being
-    permitted to handle the snakes. In the case of minors they can not be
-    initiated into the third degree until, in the ho´naaite’s judgment,
-    they are amenable to the rigid rules. A person may belong to two or
-    more of these societies.</p>
-
-  <div class="figcenter illow700" id="i_074">
-    <div class="attl">Bureau of Ethnology.</div>
-    <div class="attr">Eleventh Annual Report.&nbsp; &nbsp; Plate. XI</div>
-    <img src="images/i_074.jpg" alt="" />
-    <div class="attl">Drawn by Mary Irvin Wright.</div>
-    <div class="attr">GAST LITH. CO. N.Y.</div>
-    <div class="caption">HÄ´-CHA-MO-NI BEFORE PLUME OFFERINGS ARE ATTACHED.
-    </div>
-  </div>
-
-  <p>Women may be members of the various orders, excepting in the societies
-    of the Snake, Cougar, or Hunters and Warriors. The Snake division of
-    the Snake Society has no female members, and the societies of the
-    Cougar or Hunters and Warriors are composed entirely of men. When one
-    makes known his desire to enter a society he states to the theurgist
-    which division he wishes to join.</p>
-
-  <p>The objection to handling the snakes keeps the Snake division of this
-    society limited, though the honor is much greater in belonging to this
-    division. Upon entering the medicine order of any society the new
-    member is presented with the fetich ya´ya by the theurgist, who must
-    practice continency four days previous to preparing the fetich.</p>
-
-  <p>The cult societies observe two modes in curing disease: One is by
-    sucking, and the other by brushing the body with straws and eagle
-    plumes. The former mode is practiced when Ka-nat-kai-ya (witches) have
-    caused the malady by casting into the body worms, stones, yarn, etc.;
-    the latter mode is observed when one is afflicted through angry ants or
-    other insects, which are thus drawn to the surface and brushed off.</p>
-
-  <p>The medicine ceremonials of the cult societies are quite distinct from
-    their ceremonials for rain.</p>
-
-  <p>The only compensation made the theurgist for his practice upon invalids
-    either in the ceremonial chamber or dwelling is the sacred shell
-    mixture. It is quite the reverse with all other Indians with whom the
-    writer is acquainted. The healing of the sick in the ceremonial chamber
-    is with some of the peublos gratuitous, but generous compensation is
-    required when the theurgist visits the house of the invalid.</p>
-
-  <p>Continency is observed four days previous to a ceremonial, and an
-    emetic is taken each morning for purification from conjugal relations.
-    On the fourth day the married members bathe (the men going into the
-    river) and have their heads washed in yucca suds. This is for physical
-    purification. The exempting of those who have not been married and
-    those who have lost a spouse seems a strange and unreasonable edict in
-    a community where there is an indiscriminate living together of the
-    people.</p>
-
-  <p>The ceremonials here noted occurred after the planting of the grain.
-    Several of the ordinances had been held previous to the arrival of the
-    writer. She collected sufficient data, however, to demonstrate the
-    analogy between the rain ceremonials of the secret cult societies,
-    their songs bearing the one burden—supplication for rain.</p>
-
-  <p><span class="pagenum" id="Page_76">76</span></p>
-
-  <h3 id="RAIN_CEREMONIAL_OF_THE_SNAKE_SOCIETY">RAIN CEREMONIAL OF THE SNAKE
-    SOCIETY.</h3>
-
-  <p>The morning was spent by the ho´naaite (theurgist) and his vicar in
-    the preparation of hä´chamoni<a id="FNanchor_16" href="#Footnote_16" class="fnanchor">[16]</a> and plume offerings.
-    The hä´chamoni
-    are symbolic of the beings to whom they are offered, the messages or
-    prayers being conveyed through the notches upon the sticks. These
-    symbols frequently have hĕr´rotuma (more slender sticks representing
-    the official staff) bound to them with threads of yucca; Pls.
-    <span class="smcap">xi</span> and <span class="smcap">xii</span> show
-    an incomplete set of hä´chamoni
-    before the plume offerings are appended, which the Snake Society
-    deposits when rain is desired; Pl. <span class="smcap">xiii</span>,
-    specimens of
-    hä´chamoni with plume offerings attached.</p>
-
-  <p>About 4 o’clock p.m. the ho´naaite and his younger brother were joined
-    by the third member of the society, when the ho´naaite began the sand
-    painting,<a id="FNanchor_17" href="#Footnote_17" class="fnanchor">[17]</a>
-    the first one being laid immediately before the ä´ᵗchîn
-    (slat altar), which had been erected earlier in the day, and the second
-    in front of the former (<a href="#i_080">Pl. <span class="smcap">xiv</span></a>).</p>
-
-  <p>Upon the completion of the paintings the ho´naaite deposited several
-    long buckskin sacks upon the floor and the three proceeded to remove
-    such articles as were to be placed before the altar. There were six
-    ya´ya, four of these being the property of the ho´naaite, two having
-    come to him through the Snake Society, and two through the Spider, he
-    being also ho´naaite of the Spider Society, the others belonging to the
-    vice ho´naaite and third member of the Snake Society.</p>
-
-  <p>The ya´ya are most carefully preserved, not only on account of their
-    sacred value, but also of their intrinsic worth, as the parrot plumes
-    of which they are partially composed are very costly and difficult
-    to obtain, they being procured from other Indians, who either make
-    journeys into Mexico and trade for these plumes with the Indians of
-    that country, or the Indians on the border secure them and bring them
-    for traffic among their more northern brothers.</p>
-
-  <p>The ya´ya are wrapped first with a piece of soft cloth, then with
-    buckskin, and finally with another cloth; slender splints are placed
-    around this outer covering and a long buckskin string secures the
-    packages.</p>
-
-  <div class="figcenter illow600" id="i_076">
-    <div class="attl">Bureau of Ethnology.</div>
-    <div class="attr">Eleventh Annual Report.&nbsp; &nbsp; Plate. XII</div>
-    <img src="images/i_076.jpg" alt="" />
-    <div class="attl">Drawn by Mary Irvin Wright.</div>
-    <div class="attr">GAST LITH. CO. N.Y.</div>
-    <div class="caption">HÄ´-CHA-MO-NI BEFORE PLUME OFFERINGS ARE ATTACHED.
-    </div>
-  </div>
-
-  <p>After unwrapping the ya´ya the ho´naaite proceeds to arrange the
-    fetiches. Three of the ya´ya are placed immediately in front of the
-    altar upon a paralellogram of meal, which is always drawn at the base
-    of the altars, and is emblematic of seats for the ya´ya. An image, 8
-    <span class="pagenum" id="Page_77">77</span>inches high, of Ko´chinako
-    (Yellow Woman of the North) stands to the
-    right of the ya´ya, and a wolf of red sandstone, its tail being quite
-    the length of its body, which is 6 inches, is placed to the left of
-    the ya´ya, and by the side of this wolf is a bear of black lava, and
-    next an abalone shell; two cougars of red sandstone, some 12 inches
-    in length, are posted to the right and left of the altar; an antique
-    medicine bowl, finely decorated in snake, cloud, and lightning designs,
-    is placed in front of the three ya´ya; two finely polished adzes, 12
-    inches long, are laid either side of the medicine bowl, and by these
-    two large stone knives; two ya´ya stand side by side in front of the
-    bowl, and before each is a snake’s rattle, each rattle having twelve
-    buttons; the sixth ya´ya stands on the tail of the sand-painted cougar;
-    a miniature bow and arrow is laid before each of the six ya´ya; eight
-    human images are arranged in line in front of the two ya´ya, these
-    representing Ma´asewe, Úyuuyewĕ, and the six warriors who live in
-    the six mountains of the cardinal points, the larger figures being 8
-    and 10 inches high and the smaller ones 4 and 5, the figure of the
-    Warrior of the North having well-defined eyes and nose in bas-relief.
-    This figure is decorated with a necklace of bears’ claws, a similar
-    necklace being around its companion, a clumsy stone hatchet. Most of
-    the images in this line have a fringe of white wool around the face,
-    symbolic of clouds. In front of these figures are three fetiches of
-    Ko´shairi, not over 4 or 5 inches high, with a shell in front of them,
-    and on either side of the shell there are two wands of turkey plumes
-    standing in clay holders, the holders having been first modeled into
-    a ball and then a cavity made by pressing in the finger sufficiently
-    deep to hold the wand. These holders are sun dried. In front of the
-    shell is a cross, the only evidence discovered of an apparent influence
-    of Catholicism. The cross, however, bears no symbol of Christianity
-    to these Indians. The one referred to was given to a theurgist of the
-    Snake Society in remote times by a priest so good of heart, they say,
-    that, though his religion was not theirs, his prayers traveled fast
-    over the straight road to Ko´pĭshtaia; and so their reverence for this
-    priest as an honest, truthful man led them to convert the symbol of
-    Christianity into an object of fetichistic worship. The cross stands
-    on a 6-inch cube of wood, and is so covered with plumes that only the
-    tips of the cross are to be seen, and a small bunch of eagle plumes
-    is attached pendent to the top of the cross with cotton cord. A bear
-    of white stone, 5 inches long, is placed to the left of the cross and
-    just back of it a tiny cub. A wolf, also of white stone, and 5 inches
-    in length, is deposited to the right of the cross. At either end of,
-    and to the front of, the altar are two massive carvings in relief,
-    in red sandstone, of coiled snakes. Bear-leg skins, with the claws,
-    are piled on either side of the altar, and by these gourd rattles and
-    eagle plumes, in twos, to be used by the members in the ceremonial. A
-    necklace of bears’ claws, with a whistle attached midway the string,
-    having two fluffy eagle plumes fastened to the end with native cotton
-    cord,<span class="pagenum" id="Page_78">78</span> hangs over the north post
-    of the altar. The ho´naaite wear this
-    necklace in the evening ceremony. The sacred honey jug (a gourd) and
-    basket containing the sacred meal, a shell filled with corn pollen, a
-    buckskin medicine bag, an arrow point, and an ancient square pottery
-    bowl are grouped in front of the snake fetich on the north side of
-    the altar, and to the north of this group are other medicine bags and
-    turkey feather wands, with bunches of fluffy eagle plumes, tipped black
-    and the other portion dyed a beautiful lemon color, attached to them
-    with cotton cord. These wands are afterwards held by the women, who
-    form the line at night on the north side of the room. A Tusayan basket,
-    containing the offerings, consisting of hä´chamoni, each one being
-    tipped with a bit of raw cotton and a single plume from the wing of a
-    humming bird, with plumes attached upright at the base; Hĕr´ro-tume
-    (staffs) ornamented with plumes, Ta´-wa-ka (gaming blocks and rings
-    for the clouds to ride upon), Maic’-kûr-i-wa-pai (bunches of plumes
-    of birds of the cardinal points, zenith and nadir), is deposited in
-    front of the snake fetich on the south side of the altar, and beyond
-    this basket are similar wands to those north of the altar, which are
-    carried in the ceremonial by the women on the south side of the room.
-    Five stone knives complete the group. A white stone bear, 12 inches
-    long, is placed in front of the whole, and a parrot is attached to the
-    top of the central slat figure. (<a href="#i_082">Pl. <span class="smcap">xv</span></a>)
-    Unfortunately, the
-    flash-light photograph of the altar of the Snake Society made during
-    the ceremonial failed to develop well, and, guarding against possible
-    failure, the writer succeeded in having the ho´naaite arrange the altar
-    at another time. The fear of discovery induced such haste that the
-    fetiches, which are kept carefully stored away in different houses,
-    were not all brought out on this occasion.<a id="FNanchor_18" href="#Footnote_18" class="fnanchor">[18]</a></p>
-
-  <p>When the altar is completed the ho´naaite and his associates stand
-    before it and supplicate the presence of the pai´ätämo and Ko´pishtaia,
-    who are here represented by images of themselves, these images
-    becoming the abiding places of the beings invoked. After the prayer,
-    the ho´naaite and his vicar sit upon their folded blankets near the
-    fireplace, where a low fire burns, and with a supply of tobacco and
-    corn husks content themselves with cigarettes until the opening of the
-    evening ceremony.</p>
-
-  <p>By 9 o’clock the Snake society was joined in the chai-än-ni-kai
-    (ceremonial chamber) archaic, Su´ᵗ-sĕr-ra-kai by the Kapĭna, it
-    being
-    the prerogative of the hónaaite of one organization to invite other
-    societies to take part in his ceremonies. They formed in line, sitting
-    back of the altar; the hónaaite being in the rear of the central slat
-    figure, which symbolized the hónaaite of the cult society of the cloud
-    people. The other members were seated in the rear, as near as could be,
-    of <span class="pagenum" id="Page_79">79</span>the corresponding symbolic
-    figures of the cloud and lightning
-    people. A boy of 8 years of age, who lay sleeping as the writer entered
-    the room, was aroused to take his position in the line, and a boy of
-    4 years, who had been sleeping upon a sheepskin, spread on the floor
-    between two of the women, was led from the room by one of them, as he
-    had not entered the degree when he might hear the songs and see the
-    making of the medicine water.</p>
-
-  <div class="figcenter illow600" id="i_078">
-    <div class="attl">Bureau of Ethnology.</div>
-    <div class="attr">Eleventh Annual Report.&nbsp; &nbsp; Plate. XIII</div>
-    <img src="images/i_078.jpg" alt="" />
-    <div class="attl">Drawn by Mary Irvin Wright.</div>
-    <div class="attr">GAST LITH. CO. N.Y.</div>
-    <div class="caption">HÄ´-CHA-MO-NI&nbsp; &nbsp; &nbsp; WITH PLUMES ATTACHED.</div>
-  </div>
-
-  <p>The women formed right angles with the line of men, four sitting on
-    the north side of the room and four on the south side. The elder
-    female member sat at the west end of the line on the north side of the
-    room. The men wore breechcloths of white cotton; the hónaaite and the
-    ti´ämoni wore embroidered Tusayan kilts for breechcloths. The hair was
-    done up as usual, but no headkerchief was worn. The boy and men held
-    oh´-shi-e-kats (gourd rattles) in their right hands and hi´-shä-mi (two
-    eagle plumes) in the left.</p>
-
-  <p>The women were attired in their black wool dresses, the calico gown
-    being discarded, and red sashes, wearing the conventional cue and bang.
-    The neck and arms were exposed and the feet and lower limbs were bare.
-    Each woman held two wands of turkey plumes in the right hand, and both
-    men and women wore numerous strings of coral and kohaqua beads with
-    bunches of turkis (properly earrings) attached pendent to the necklaces.</p>
-
-  <p>The ceremonial opened with the rattle and song, the women accompanying
-    the men in the song. After a short stanza, which closed, as all the
-    stanzas do, with a rapid manipulation of the rattle, the second stanza
-    was almost immediately begun, when the vicar (<a href="#i_086">Pl. <span class="smcap">xvii</span></a>)
-    standing before the altar shook his rattle for a moment and then waved
-    it in a circle over the altar. He repeated this motion six times, for
-    the cardinal points, and returned to his seat before the closing of the
-    stanza. The circle indicated that all the cloud people of the world
-    were invoked to water the earth.</p>
-
-  <p>On the opening of the third stanza all arose and the hónaaite reaching
-    over the altar took a yá-ya in either hand, he having previously
-    laid his rattle and eagle plumes by the altar. This stanza was sung
-    with great vivacity by the men, who swayed their bodies to the right
-    and left in rhythmical motion, while the women waved their wands
-    monotonously. The movement of the arms of both the men and women was
-    from the elbow, the upper arms being apparently pinioned to the sides;
-    there was no raising of the feet, but simply the bending of the knees.</p>
-
-  <p>At the close of the stanza, which continued thirty minutes, the
-    hónaaite gave a weird call for the cloud people to gather; all, at the
-    same instant, drew a breath from their plumes and took their seats. A
-    woman then brought a vase of water and gourd from the northeast corner
-    of the room and placed it in front of the altar. (<a href="#i_084">Pl. <span class="smcap">xvi.</span></a>)
-    In a moment the song was resumed, and the yáni-ᵗsi-wittäñi (maker
-    of
-    medicine<span class="pagenum" id="Page_80">80</span> water) proceeded to
-    consecrate the water. He danced in front
-    of the altar and south of the line of meal, which had been sprinkled
-    from the altar to the entrance of the chamber, raising first one heel
-    and then the other, with the knees slightly bent, the toes scarcely
-    leaving the floor; he held his eagle plumes in his left hand, and
-    shook the rattle with the right, keeping his upper arms close to his
-    side, excepting when extending his plumes toward the altar, which he
-    did three times, each time striking the plumes near the quill end with
-    his rattle as he shook them over the medicine bowl. He then waved his
-    plumes toward the north, and giving a quick motion of the rattle in
-    unison with those of the choir, he drew a breath from the plumes as the
-    fourth stanza closed, and in a moment the song was resumed. The three
-    members of the Snake order then put on necklaces of bears’ claws, each
-    having attached, midway, a whistle. The yániᵗsiwittänn̄i, who had
-    not
-    left his place in front of the altar, danced for a few minutes, then
-    dipped a gourd of water from the vase, raised it high with a weird
-    hoot, and emptied it into the medicine bowl. A second gourdful was
-    also elevated, and, with a cry, it was emptied into the cloud bowl,
-    which stood on the sand-painting of the clouds. The third gourdful
-    was emptied into the same bowl, the raising of the gourd and the cry
-    being omitted; the fourth gourdful was uplifted with a cry and emptied
-    into the medicine bowl. The fifth gourdful was also hoisted with a
-    cry, as before, to the snake hónaaite to implore the cloud rulers to
-    send their people to water the earth, and emptied into the cloud bowl.
-    The sixth gourdful was raised with the call and emptied into the same
-    bowl. The seventh gourdful was elevated with a wave from the south to
-    the altar and emptied into the medicine bowl. The eighth gourdful was
-    raised with a similar motion and emptied into the cloud bowl. The ninth
-    gourdful was elevated and extended toward the east and returned in a
-    direct line and emptied into the medicine bowl. The tenth gourdful was
-    raised toward the west and emptied into the cloud bowl. The eleventh,
-    twelfth, thirteenth, and fourteenth gourdfuls were lifted from the
-    vase and emptied without being hoisted into the same bowl. The fifth
-    stanza closed as the last gourd of water was poured into the bowl.
-    In filling the medicine bowl the gourd was passed between two yá-ya.
-    The woman returned the water vase to the corner of the room, and
-    the yániᵗsiwittänn̄i lifted the bowl and drank from it,
-    afterwards
-    administering a draught of the water from an abalone shell to each
-    member, excepting the hónaaite, who, after the yániᵗsiwittänn̄i
-    had
-    resumed his seat in the line, passed to the front of the altar and
-    drank directly from the bowl and returned it to its place.</p>
-
-  <p>In the administering of the water the women were helped first, a
-    feature never before observed by the writer in aboriginal life.</p>
-
-  <p>With the beginning of the sixth stanza the hónaaite arose, and leaning
-    forward waved his plumes over the medicine bowl with a weird call,
-    each member repeating the call, the women exhibiting more enthusiasm
-    <span class="pagenum" id="Page_81">81</span>than the men in this particular
-    feature of the ceremony. The cry,
-    which was repeated four times, was an invocation to the cloud rulers
-    of the cardinal points to water the earth, and, with each cry, meal
-    was sprinkled into the medicine bowl, each member being provided with
-    a small buckskin bag of meal or corn pollen, which had been previously
-    taken from a bear-leg skin, and laid beside the altar. The members of
-    the Snake Division sprinkled corn pollen instead of meal, the pollen
-    being especially acceptable to the Snake hónaaite, to whom many of
-    their prayers are addressed.</p>
-
-  <div class="figcenter illow600" id="i_080">
-    <div class="attl">Bureau of Ethnology.</div>
-    <div class="attr">Eleventh Annual Report.&nbsp; &nbsp; Plate. XIV</div>
-    <img src="images/i_080.jpg" alt="" />
-    <div class="attr">GAST LITH. CO. N.Y.</div>
-    <div class="caption">ALTAR AND SAND PAINTING OF SNAKE SOCIETY.</div>
-  </div>
-
-  <p>The preparation of the medicine water began with the opening of
-    the seventh stanza. The ya´niᵗsiwittänñi danced before the altar,
-    keeping south of the line of meal, and holding six pebble fetiches
-    in either hand, which he had taken from two small sacks drawn from
-    one of the bear-leg skins. He did not sing, but he kept time with the
-    choir. Extending his right hand toward the altar, he touched the two
-    front ya´ya, and then, placing his hands together, he again extended
-    them, and, drawing closer still to the altar, he dropped a fetich
-    from his right hand into the medicine bowl with a weird cry to the
-    Snake ho´naaite of the north to invoke the cloud ruler of the north
-    to send his people to water the earth; and after raising his hands
-    above his head he again extended them toward the altar, and, leaning
-    forward, dropped a fetich from his left hand into the cloud bowl. This
-    was repeated four times with each bowl, with petitions to the Snake
-    ho´naaites of the north, the west, the south, and the east to intercede
-    with the cloud rulers to send their people to water the earth. Then,
-    taking two large stone knives from before the altar, he struck them
-    together, and, passing from the south of the line of meal to the north,
-    he again brought the knives together. Recrossing the line of meal, he
-    dipped the knives into the bowl of medicine water and sprinkled the
-    altar; then, passing to the north of the line, he dipped the knives
-    into the medicine water and repeated the sprinkling of the altar four
-    times; again, standing south of the line, he dipped the knives into the
-    water, throwing it to the east, and, crossing the line, dipped them
-    into the bowl and repeated the motion to the east, and resumed his seat
-    at the south end of the line of men. The ho´naaite then leaned over the
-    altar, and, dipping his plumes into the medicine bowl, sprinkled the
-    altar four times by striking the plumes on the top with the rattle held
-    in the right hand. The song, which had continued for an hour without
-    cessation, now closed, and the men gathered around the tobacco which
-    lay near the fire-place, and, making cigarettes, returned to their
-    seats and smoked. The boy ignited the fire-stick and held it for the
-    men to light their cigarettes. He passed it first to the man at the
-    north of the line. As each man took the first whiff of his cigarette
-    he blew the smoke toward the altar and waved the cigarette in a circle
-    as he extended it to the altar. After the smoke the song and rattle
-    again resounded through the room, and at the close of a short stanza
-    the man at the north end of the line cried out in a high tone and the
-    women<span class="pagenum" id="Page_82">82</span> gathered before the altar,
-    and each, taking a pinch of meal from
-    the meal bowl, sprinkled the altar and returned to their seats. The
-    ya´niᵗsiwittänñi lifted the shell of pollen from before the
-    altar,
-    and, passing to the entrance and opening the door, waved his rattle
-    along the line of meal and out of the door. After repeating the waving
-    of the rattle he passed his hand over the line and threw out the pollen
-    from his fingers, as offering to the Snake ho´naaite. Returning to
-    the altar, he stood while the ho´naaite dipped his plumes into the
-    medicine water and sprinkled the altar by striking the plumes with the
-    rattle. After the ya´niᵗsiwittänñi and ho´naaite had returned to
-    the
-    line, the cloud-maker (a member of the Spider Society), who sat at the
-    north end, crossed the line of meal, and, holding his eagle plumes
-    and rattle in his left hand, lifted with his right the reed which lay
-    across the cloud bowl, and, transferring it to his left, he held it and
-    the plumes vertically while he prayed. The vice ho´naaite dipped ashes
-    from the fire-place with his eagle plumes, holding one in either hand,
-    sprinkled the cloud-maker for purification, and threw the remainder
-    of the ashes toward the choir. During his prayer, which continued for
-    eight minutes, the cloud-maker appeared like a statue. At the close of
-    the prayer he dropped into the cloud bowl a quantity of to´chainitiwa
-    (a certain root used by the cult societies to produce suds, symbolic of
-    the clouds), and sprinkled with corn pollen the surface of the water,
-    which was already quite covered with it; then, taking the reed in his
-    right hand and still holding it vertically, he began a regular and
-    rapid movement with the reed, in a short time producing a snowy-white
-    froth, which, under his dextrous manipulation, rapidly rose high above
-    the bowl, and fell from it in cascades to the floor. The bowl stood
-    on a cincture pad of yucca, a circle of meal symbolic of the heart or
-    life of the water having been first made. The reed was never raised
-    from the bowl during the stirring of the water. When the clouds were
-    perfected the song ceased, and the cloud-maker stood the reed in the
-    center of the suds, which now wholly concealed the bowl. He then rose,
-    and, after holding his two eagle plumes in his left hand for a moment,
-    he changed one to the right hand and began dancing before the altar;
-    presently he dipped a quantity of suds from the base of the bowl with
-    his two eagle plumes, and threw them to the north of the altar; again
-    dipping the suds, he threw them to the south; continuing to dance to
-    the music of the rattle and the song, he dipped the suds and threw them
-    to the fire-place; dipping them again, he threw them to the earth,
-    each time with an invocation to the cloud people. As he threw the
-    suds to the earth two of the choir dipped their plumes into the bowl
-    of medicine water and sprinkled the altar by striking the upper sides
-    of the plumes with their rattles. The cloud-maker again dipped up the
-    suds, and, facing east, threw them toward the zenith; he then dipped
-    the suds and deposited them in the center of the basket containing the
-    plume offerings; then waving his eagle plumes from north to south, he
-    continued <span class="pagenum" id="Page_83">83</span>dancing, raising first
-    one plume and then the other as he
-    pointed them toward the altar. In a moment or two he dipped suds and
-    threw them toward the women on the north side of the room, and dipping
-    them again threw them toward the women of the south side; at the same
-    time the male members reached forward, and, dipping their plumes into
-    the medicine bowl, sprinkled the altar, each time petitioning the cloud
-    people to gather. The cloud-maker then threw suds to the west; again
-    he dipped the suds and threw them to the zenith, then to the altar;
-    a portion was then placed on the front ya´ya; again he danced, for a
-    time extending his eagle plumes and withdrawing them, and dipped the
-    suds and threw them upward and toward the man on the north end of
-    the line; at the same time the ho´naaite dipped his plumes into the
-    medicine bowl and sprinkled the altar as heretofore described; and the
-    cloud-maker dipped the suds, throwing them toward the vice ho´naaite,
-    and, again dipping them, he threw them toward the
-    ya´niᵗsiwittänñi; he
-    then lifted suds and threw them to the west, then to the zenith, never
-    failing to call the cloud people together. The ho´naaite, keeping his
-    position back of the altar, dipped his plumes into the medicine water
-    and sprinkled the members; again the cloud-maker lifted suds and threw
-    them to the zenith; at the same time the second woman at the west end
-    of the line on the north side dipped her wand into the medicine water,
-    with a cry for the cloud people to gather; the cloud-maker then threw
-    the suds to the west and the ho´naaite sprinkled the members with the
-    medicine water, and the cloud-maker placed the suds upon the heads of
-    the white bear and parrot; and stooping he stirred the suds briskly.</p>
-
-  <div class="figcenter illow700" id="i_082">
-    <div class="attl">Bureau of Ethnology.</div>
-    <div class="attr">Eleventh Annual Report.&nbsp; &nbsp; Plate. XV</div>
-    <img src="images/i_082.jpg" alt="" />
-    <div class="caption">ALTAR OF SNAKE SOCIETY.</div>
-  </div>
-
-  <p>The ti´ämoni lighted a cigarette from a coal at the fireplace and
-    handed it to the cloud-maker, who stood the reed in the center of the
-    suds before receiving the cigarette; he blew the first few whiffs over
-    the suds and then smoked a moment or two and laid about one-third
-    of the cigarette by the side of the cloud bowl. The song, which had
-    continued almost incessantly for three hours, now ceased, and the
-    cloud-maker returned to his seat in the line. The ti´ämoni sat by the
-    fire and smoked, several joining him for a short time; but all soon
-    returned to their seats in the line and continued their smoke.</p>
-
-  <p>At the beginning of the succeeding song the two women at the east end
-    of the south line danced before the altar and sprinkled it by striking
-    the wand held in the left hand on the top with the one held in the
-    right. One of the women was frequently debarred taking part in the
-    ceremony owing to the attention required by her infant, who was at
-    times fretful.</p>
-
-  <p>Two women from the east end of the north line joined in the dance,
-    and then a third woman from the south line; three of the women formed
-    in line running north and south; an aged woman at the west end of
-    the south line danced, but did not leave her place at the end of the
-    line. She pulled the young boy who sat near her forward, telling him<span class="pagenum" id="Page_84">84</span>
-    to dance. The dancers faced first the east, then the west, sprinkling
-    the altar whenever they reversed, invoking the cloud people to gather.
-    The boy was beautifully graceful, but the women were clumsy; one of
-    them attempted to force out the man at the north end; failing in this,
-    a second woman tried with better success, and the man joined in the
-    dance; this little byplay amused the women. The ho´naaite sprinkled
-    the young man, who in turn sprinkled the ho´naaite. Before the close
-    of the dance the aged woman at the west end of the south line joined
-    the group of dancers and pulled the young man about, telling him to
-    dance well and with animation. At 1:30 a.m. the women sprinkled the
-    altar and returned to their seats, but the man and boy continued to
-    dance and sprinkle the altar at intervals. The vicar placed the basket
-    of plume offerings on the line of meal, and collecting suds from the
-    base of the cloud bowl deposited them in the center of the basket of
-    plumes; and all the members dipped their plumes into the medicine water
-    and sprinkled the altar; the man facing south and the boy north, then
-    sprinkled toward the respective points, and passing down on either side
-    of the meal line they sprinkled eastward, and crossing the line of
-    meal the man sprinkled to the north and the boy to the south, and they
-    returned to the altar and danced for a time, the man remaining north of
-    the line and the boy south. The sprinkling of the cardinal points was
-    repeated four times.</p>
-
-  <p>The dancers having taken their seats in the line the
-    ya´niᵗsiwittänñi
-    removed the bowl of medicine water and placed it before the basket of
-    plume offerings; then stooping, he took one of the ya´ya in his left
-    hand and with the right administered the medicine water from an abalone
-    shell to the women first, the infant in the mother’s arms receiving its
-    portion; then to the boy and men. After each draft the hi´shämi and
-    wands were touched to the ya´ya and the sacred breath drawn from them;
-    the ho´naaite was the last to be served by the ya´niᵗsiwittänñi,
-    who
-    in turn received the medicine water from the ho´naaite, who held the
-    ya´ya while officiating. The ya´niᵗsiwittänñi then left the
-    chamber,
-    carrying the ya´ya in his left hand and bowl of medicine water with
-    both hands. When outside the house he sprinkled the six cardinal
-    points, the water being taken into the mouth and thrown out between the
-    teeth.</p>
-
-  <p>The ho´naaite lifting the basket of plume offerings stooped north of
-    the meal line and the ti´ämoni and the younger member of the snake
-    division stooped south of the line of meal. The necklaces of bears’
-    claws had been removed and all but the ho´naaite’s laid on a pile of
-    bear-leg skins, he depositing his on the snake fetich at the north
-    side of the altar. The two young men put on their moccasins and
-    wrapped around them their blankets which had served as seats during
-    the ceremonial before advancing to meet the ho´naaite, who, while the
-    three held the basket repeated a long litany, responded to by the
-    two young men. The women laughed and talked, paying little attention
-    to this <span class="pagenum" id="Page_85">85</span>prayer. At the
-    conclusion the ho´naaite gave a bundle of
-    hä´chamoni to the ti´ämoni and a similar one to his companion; he then
-    gave a cluster of plume offerings to the ti´ämoni and the remainder
-    of the feathers to the companion. The offerings were received in the
-    blanket thrown over the left arm; and each of the young men taking
-    a pinch of shell mixture left the chamber to deposit them at the
-    shrines of the Ko´pĭshtaia with prayers to the Snake ho´naaites: “I
-    send you hä´chamoni and pay you hĕr´rotume, Ta´waka, maic´kûriwapai,
-    I-´ᵗsa-ti-en (turkis and shell offerings) Ûpĕr-we (the different
-    foods) that you may be pleased and have all things to eat and wear.
-    I pay you these that you will beseech the cloud rulers to send their
-    people to water the earth that she may be fruitful and give to all
-    people abundance of all food.”</p>
-
-  <div class="figcenter illow600" id="i_084">
-    <div class="attl">Bureau of Ethnology.</div>
-    <div class="attr">Eleventh Annual Report.&nbsp; &nbsp; Plate. XVI</div>
-    <img src="images/i_084.jpg" alt="" />
-    <div class="attl">Drawn by Mary M. Mitchell.</div>
-    <div class="attr">GAST LITH. CO. N.Y.</div>
-    <div class="caption">CEREMONIAL VASE.</div>
-  </div>
-
-  <p>As the bearers of the offerings left the chamber the ho´naaite played
-    upon a flute which was quite musical; and upon their return he received
-    them standing in front of the altar, and north of the meal line; after
-    a prayer by the ho´naaite the young men turned to the altar and the
-    ti´ämoni offered a prayer, which was responded to by the ho´naaite, who
-    now sat back of the altar.</p>
-
-  <p>The boy then made two cigarettes and, after lighting one, he handed it
-    to the ti´ämoni; the second he gave to the companion. After a feast
-    of bread, stewed meat, and coffee, the ho´naaite stooped before the
-    altar and, taking the ya´ya from the tail of the sand-painted cougar
-    in his left hand, he pressed the palm of his right hand to the sand
-    cougar, and drew a breath from it, and, raising the ya´ya to his lips,
-    drew a breath from it, and clasped it close to his breast and passed
-    behind the altar and, reaching over it, he moved the center one of
-    the three ya´ya to the right, and substituted the one he carried, and
-    resumed his seat. In a moment or two the ho´naaite removed the two
-    large fetiches of the cougar to the back of the altar; and the vicar
-    prayed and touched the four cardinal points of the sand painting with
-    pollen, and then placed the palm of his right hand to the sand-painted
-    cougar and, after drawing the sacred breath, rubbed his hand over
-    his body, when all the members hastened to press their hands to the
-    sand-painting, draw the breath, and rub their bodies for mental and
-    physical purification; during which time the ti´ämoni sat back of the
-    altar holding his eagle plumes with both hands before his face, and
-    silently prayed.</p>
-
-  <p>The remaining sand was brushed together from the four points by a woman
-    with an eagle plume, and lifted, with the plume, and emptied into the
-    palm of her left hand and carried to her home and rubbed over the
-    bodies of her male children.</p>
-
-  <p>The ya´ya were collected by their individual owners, who blew the meal
-    from the feathers and carefully inclosed them in their three wrappings.
-    The four wands of turkey plumes in the clay holders concealed
-    hä´chamoni for Sûs´sĭstinnako from the ho´naaite of the Spider Society;
-    these were not deposited until sunrise, and then by such members of
-    the<span class="pagenum" id="Page_86">86</span> Spider Society as were
-    designated by the ho´naaite. They were
-    planted to the north, west, south, and east of the village, whence
-    Po´shaiyänne departed, with prayers to Ût´sĕt to receive the hä´chamoni
-    for Sûs´sĭstinnako, the Creator. After examining them (the spiritual
-    essence) to see that they are genuine, she hands them to Sûs´sĭstinnako.</p>
-
-  <p>The hä´chamoni convey to those to whom they are offered messages as
-    clear to the Indian understanding as any document does to the civilized
-    mind.</p>
-
-  <p>The following account of the initiation of a member into the third
-    degree of the Snake order was given the writer by the vicar of the
-    Snake Society.</p>
-
-  <blockquote>
-    <p>I was very ill with smallpox caused by angry ants, and one night
-      in my dreams I saw many snakes, very many, and all the next day
-      I thought about it, and I knew if I did not see the ho´naaite of
-      the Snake Society and tell him I wished to become a member of that
-      body I would die. In two days I went to the house of the ho´naaite
-      bearing my offering of shell mixture and related my dreams and made
-      known my wish to be received as a member of the society. The man
-      now ill with his heart notified the ho´naaite of the Snake Society
-      that he wished to join the society. The ho´naaite sent for me and
-      the other official member to meet him in the ceremonial chamber
-      to receive the sick man, who, presenting the shell mixture to the
-      ho´naaite informed him that he had dreamed of many snakes and knew
-      that he must become a member of the society or die.</p>
-  </blockquote>
-
-  <p>Such is the impression made upon these people by dreams. This man
-    will be a novitiate for two years, as it requires that time to learn
-    the songs which must be committed to memory before entering the third
-    degree. He continued:</p>
-
-  <blockquote>
-    <p>I was two years learning the songs, during which time I passed
-      through the first and second degrees. I then accompanied the
-      ho´naaite and the members of the society to the house of the
-      snakes, when I was made a member of the third degree.</p>
-  </blockquote>
-
-  <p>The ceremonials in which snakes are introduced are exclusively for the
-    initiation of members into the third degree of the Snake division.
-    These ordinances must be observed after the ripening of the corn.</p>
-
-  <p>The day of the arrival of the society at the snake house (a log
-    structure which stands upon a mound some 6 miles from the village)
-    hä´chamoni are prepared by the ho´naaite and the other members of this
-    division of the society; they are then dispatched by the ho´naaite to
-    the north in search of snakes; and after the finding of the first snake
-    the hä´chamoni are planted; the number of snakes required, depending
-    upon the membership, the ratio being equal to the number of members;
-    there must be a snake from each of the cardinal points, unless the
-    membership is less than four, which is now the case. There being but
-    three members at the present time, only the north, west, and south are
-    visited for the purpose of collecting snakes, but the members must go
-    to the east and deposit hä´chamoni to the Snake ho´naaite of the east.</p>
-
-  <p>The war chief notifies the people each day that they must not visit
-    the north, west, south, or east; should one disobey this command and
-    <span class="pagenum" id="Page_87">87</span>be met by any member of the
-    society he would be made to assist in the
-    gathering of the snakes.</p>
-
-  <div class="figcenter illow600" id="i_086">
-    <div class="attl">Bureau of Ethnology.</div>
-    <div class="attr">Eleventh Annual Report.&nbsp; &nbsp; Plate. XVII</div>
-    <img src="images/i_086.jpg" alt="" />
-    <div class="caption">VICE HO´-NA-AI-TE OF SNAKE SOCIETY.</div>
-  </div>
-
-  <p>An emetic is taken these four days for purification from conjugal
-    relations, and continency is observed during this period. The emetic is
-    composed of the stalks and roots of two plants, which are crushed on a
-    stone slab by the ho´naaite and mixed with water when he designates the
-    member to place it over the fire. It is drunk slightly warm.</p>
-
-  <p>The decoction so constantly drank by the Tusayan Indians previous to
-    their snake ceremonial is an emetic, and is taken for the same purpose,
-    and not, as some suppose, to prevent the poisonous effect of snake
-    bites. Medicine for the snake bite is employed only after one has been
-    bitten; for this purpose the Sia use the plant <i>Aplopapus spinulosus</i>
-    (Indian name ha´-ti-ni) in conjunction with ka´-wai-aite, a mixture
-    of the pollen of edible and medicinal plants. An ounce of the plant
-    medicine is put into a quart of water and boiled; about a gill is drunk
-    warm, three times daily, during the four days and the afflicted part is
-    bathed in the tea, and wrapped with a cloth wet with it. An hour after
-    each draught of the tea a pinch of the ka´-wai-aite is drunk in a gill
-    of water. The patient is secluded four days; should one suffering from
-    a snake bite look upon a woman furnishing nourishment for an infant,
-    death would be the result. The Zuñi have the same superstition.</p>
-
-  <p>The fifth day a conical structure of cornstalks bearing ripe fruit is
-    erected some 70 feet east of the log house, in a ravine parallel with
-    the side of the house, and a sand painting is made by the ho´naaite on
-    the floor of the house; and when the painting is completed he takes his
-    seat in the west end of the room (the entrance being in the east end),
-    the male members of the society sitting on his right and left, and the
-    women forming right angles at either end of the line. The novitiates
-    are seated southwest of the sand painting, and all are necessarily
-    close together, as the room is very small.</p>
-
-  <p>The ritual begins with the rattle and song, and after the song the
-    ho´naaite passing before the line of women on the north side takes
-    a snake from a vase, and, holding it a hand’s span from the head,
-    advances to the east of the sand painting (which is similar in Pl.
-    <span class="smcap">xiv</span>, with the addition of two slightly
-    diverging lines, one of
-    corn pollen, the other of black pigment, extending from the painting
-    to the entrance of the house), and lays it between the lines, with its
-    head to the east.</p>
-
-  <p>There are two vases in niches in the north wall near the west end (<a href="#i_146"></a>Pl.
-    <span class="smcap">xxxv</span>); one holds the snakes, and the other
-    receives them
-    after they have been passed through the ceremony. At the close of the
-    prayer now offered, he says, “Go to your home; go far; and remain there
-    contentedly.” He then sprinkles corn pollen upon the snake’s head,
-    which rite is repeated by each member; the snake, according to the
-    vice-ho´naaite’s statement, extending its tongue and eating the pollen,
-    “the snake having no hands, puts his food into his mouth with his
-    tongue.”<span class="pagenum" id="Page_88">88</span> The snake is then
-    placed around the throat and head and over
-    the body of the novitiate.</p>
-
-  <p>Though the snake can not speak, he hears all that is said, and when
-    he is placed to the body he listens attentively to the words of the
-    ho´naaite, who asks him to look upon the boy and give the boy wisdom
-    like his own that the boy may grow to be wise and strong like himself,
-    for he is now to become a member of the third degree of the Snake
-    division of the society. The ho´naaite then prays to the snake that he
-    will exhort the cloud rulers to send their people to water the earth,
-    that she may bear to them the fruits of her being.</p>
-
-  <p>The snake is not only implored to intercede with the cloud rulers to
-    water the earth that the Sia may have abundant food, but he is invoked
-    in conjunction with the sun father in the autumn and winter to provide
-    them with blankets and all things necessary to keep them warm.</p>
-
-  <p>Propitiatory prayers are not offered to the snakes, as, according to
-    the Sia belief, the rattlesnake is a peaceful, and not an angry agent.
-    They know he is friendly, because it is what the old men say, and their
-    fathers’ fathers told them, and they also told them that it was the
-    same with the snakes in Mexico. “In the summer the snake passes about
-    to admire the flowers, the trees and crops, and all things beautiful.”</p>
-
-  <p>The snake is afterwards placed in the empty vase, and the
-    vice-ho´naaite repeats the ceremony with a second snake, and this rite
-    is followed by each member of the Snake division of the society. The
-    ho´naaite then directs his vicar and another member of the society
-    to carry the vases to the grotto (the conical structure outside) and
-    the latter to remain in the grotto with the snakes; he then with a
-    novitiate by his side passes from the house, and approaching the grotto
-    stands facing it while the vicar and other male members of the society
-    form in line from east to west facing the north, the vice and novitiate
-    standing at the west end of the line.</p>
-
-  <p>Those of the Snake division wear fringed kilts of buckskin with the
-    rattlesnake painted upon them, the fringes being tipped with conical
-    bits of tin. The ho´naaite’s kilt is more elaborate than the others,
-    the fringes having fawns’ toes in addition to the tin. Their moccasins
-    are of fine buckskin painted with kaolin. The hair is flowing. The body
-    of the one to receive the third degree is colored black with a fungus
-    found on cornstalks, crushed and mixed with water. The face is painted
-    red before it is colored black, and a red streak is painted under
-    each eye, symbolic, they say, of the lines under the snakes’ eyes. A
-    fluffy eagle plume is attached to the top of the head, and the face
-    is encircled with down from the hawk’s breast. The hands and feet are
-    painted red, and the body zigzagged with kaolin, symbolic of lightning.
-    The buckskin kilt is painted white, with a snake upon it, and white
-    moccasins are worn (<a href="#i_070">Pl. <span class="smcap">x</span></a> C). The other
-    members of the society
-    do not have their bodies<span class="pagenum" id="Page_89">89</span>
-    painted, and they wear their hair done up in
-    the usual knot and their feet bare.<a id="FNanchor_19" href="#Footnote_19" class="fnanchor">[19]</a> They wear
-    instead of the kilt a
-    white cotton breechcloth. The women who do not take part in the dance
-    wear their ordinary dress, the cotton gown being discarded.</p>
-
-  <p>Upon the opening of the song and dance the ho´naaite procures a snake
-    at the entrance of the grotto and holding it horizontally with both
-    hands presents it to the novitiate, who receives it in the same manner,
-    clasping the throat with the right hand; the ho´naaite and novitiate
-    pass back and forth north of the line from the grotto four times, now
-    and then the novitiate allowing the snake to wrap itself around his
-    throat. The ho´naaite then takes the snake and returns it to the man
-    in the grotto. If there be a second novitiate he and the first one
-    change places, and the ho´naaite inquires of the second whom he wishes
-    for a father and companion; the boy designates a member of the Snake
-    division, and the chosen one is required by the ho´naaite to take his
-    place by the side of the novitiate and accompany him to the grotto;
-    he again receives a snake which he hands to the boy and the former
-    ceremony is repeated. When the novitiates have concluded, each member
-    of the Snake division takes his turn in passing back and forth four
-    times with a snake, the snake being handed him by a companion member.
-    The song and dance does not cease until each snake has been passed
-    through the ceremony. Two of the novitiates, if there be two or more,
-    if not, a novitiate and a member, are requested by the ho´naaite to
-    enter the grotto and receive the vases from the man inside. These they
-    carry to a cave about half a mile distant, and here the bearers of the
-    vases take out each snake separately and placing it upon the ground
-    say: “Go to your home; go far and be contented.” The first snake is
-    deposited to the north, the second to the west, the third to the south,
-    and the fourth to the east; this is repeated until all the snakes are
-    disposed of. The vases are then placed in the cave and the entrance
-    covered with a large slab. The ho´naaite returning to the house takes
-    the ya´ya from the tail of the sand-painted cougar and holding it in
-    his left hand places the palm of his right hand to the cougar and
-    draws from it a breath and rubs his hand over his breast, after which
-    all evidences of the sand-painting are soon erased by the members who
-    hasten forward and rub their bodies with the sand that they may be
-    mentally and physically purified.</p>
-
-  <p>When Mr. Stevenson discovered that the Sia held ceremonials with
-    snakes he induced the vicar of the snake society to conduct him to the
-    locality for that special rite. Leaving Sia in the early morning a
-    ride of 6 miles over sand dunes and around bluffs brought the party,
-    including the writer, to the structure known as the snake house,
-    hid away among chaotic hills. Every precaution had been observed to
-    maintain<span class="pagenum" id="Page_90">90</span>
-    secrecy. The house is a rectangular structure of logs (the latter must
-    have been carried many a mile) and is some 8 by 12 feet, having a rude
-    fireplace; and there are two niches at the base of the north wall near
-    the west end in which the two vases stand during the indoor ceremonial.
-    Though this house presented to the visitors a forlorn appearance, it
-    is converted into quite a bower at the time of a ceremonial, when the
-    roof is covered and fringed with spruce boughs and sunflowers and the
-    interior wall is whitened. Some diplomacy was required to persuade
-    the vicar to guide Mr. Stevenson to the cave in which the vases are
-    kept when not in use. A ride half a mile farther into chaos and the
-    party dismounted and descended a steep declivity, when the guide asked
-    Mr. Stevenson’s assistance in removing a stone slab which rested so
-    naturally on the hillside that it had every appearance of having been
-    placed there by other than human agency. The removal of the slab
-    exposed two vases side by side in a shallow cave. A small channel or
-    flume had been ingeniously made from the hilltop that the waters from
-    ti´nia might collect in the vases. These vases belong to the superior
-    type of ancient pottery, and they are decorated in snakes and cougars
-    upon a ground of creamy tint. Mr. Stevenson was not quite satisfied
-    with simply seeing the vases, and determined if possible to possess one
-    or both; but in answer to his request the vicar replied: “These can not
-    be parted with, they are so old that no one can tell when the Sia first
-    had them; they were made by our people of long ago; and the snakes
-    would be very angry if the Sia parted with these vases.” Whenever
-    opportunity afforded, Mr. Stevenson expressed his desire for one of
-    them; and finally a council was held by the ti´ämoni and ho´naaites of
-    the cult societies, when the matter was warmly discussed, the vicar
-    of the Snake society insisting that the gift should be made, but the
-    superstition on the part of the others was too great to be overcome.
-    Mr. Stevenson was waited upon by the members of the council; the
-    ho´naaite of the Snake society addressing him: “You have come to us a
-    friend; we have learned to regard you as our brother, and we wish to do
-    all we can for you; we are sorry we can not give you one of the vases;
-    we talked about letting you have one, but we concluded it would not do;
-    it would excite the anger of the snakes, and perhaps all of our women
-    and little ones would be bitten and die; you will not be angry, for our
-    hearts are yours.”</p>
-
-  <p>The night previous to the departure of the party from Sia the vicar of
-    the Snake Society made several visits to the camp, but finding other
-    Indians present he did not tarry. At midnight when the last Indian
-    guest had left the camp he again appeared and hurriedly said, “I will
-    come again,” and an hour later he returned. “Now,” said he, “closely
-    fasten the tent, and one of you listen attentively all the while and
-    tell me when you hear the first footstep;” and he then took from the
-    sack one of the vases, he being in the meanwhile much excited and also
-    distressed. He would not allow a close examination to be made of
-    <span class="pagenum" id="Page_91">91</span>the vase, but urged the packing
-    of it at once; he deposited a plume
-    offering in the vase, and sprinkled meal upon it and prayed while tears
-    moistened his cheeks. The vase was brought to Washington and deposited
-    in the National Museum.</p>
-
-  <div class="figcenter illow600" id="i_090">
-    <div class="attl">Bureau of Ethnology.</div>
-    <div class="attr">Eleventh Annual Report.&nbsp; &nbsp; Plate. XVIII</div>
-    <img src="images/i_090.jpg" alt="" />
-    <div class="attr">GAST LITH. CO. N.Y.</div>
-    <div class="caption">ALTAR AND SAND PAINTING.<br />GIANT SOCIETY.</div>
-  </div>
-
-  <h3 id="RAIN_CEREMONIAL_OF_THE_GIANT_SOCIETY">RAIN CEREMONIAL OF THE GIANT
-    SOCIETY.</h3>
-
-  <p>About noon the ho´naaite, who was nude except the breechcloth, left his
-    seat by the fireside in the ceremonial chamber, where his vicar had
-    been assisting him during the morning in cutting willows and preparing
-    hä´chamoni, and proceeded to make a sand painting in the east end
-    of the room, and when this was completed he erected the slat altar
-    (<a href="#i_090">Pl. <span class="smcap">xviii</span></a> <i>a</i>). During the preparation
-    of the sand painting
-    (<i>b</i>) the vicar remained at his post at work upon the hä´chamoni.
-    When the two female members, a woman and a little girl some 8 years
-    of age, arrived, the ho´naaite took from the wall nine shabby-looking
-    sacks, handing one to each person present, reserving two for himself
-    and laying the remaining four to one side to be claimed by the other
-    members of the medicine order of the society. These sacks contained the
-    ya´ya, one of which, it is claimed, was captured from the Navajo by a
-    former ho´naaite of this society, and this fetich is as precious as the
-    others for the reason that it also represents Ût´sĕt, the mother of all
-    Indians.</p>
-
-  <p>The five ya´ya were placed in line in front of the altar and on the
-    sand-painting, and a miniature bow and arrow were laid before four of
-    them, the captive one having none. Bear-leg skins with the claws were
-    piled on either side of the altar, and upon these were laid necklaces
-    of bears’ claws, each necklace having a reed whistle suspended midway,
-    two fluffy eagle plumes, tipped with black, being attached to the end
-    of the whistle. The medicine bowl was posted before the five ya´ya, the
-    stone fetiches arranged about the sand painting, and the cloud bowl
-    in front of the whole. The woman brought a triple cupped paint stone
-    near the altar and ground a black pigment, yellow ocher, and an impure
-    malachite; these powders were mixed with water, and the woman and girl
-    painted the hä´chamoni, the child being quite as dextrous as her elder,
-    and equally interested.</p>
-
-  <p>While the hä´chamoni were being colored the ho´naaite was busy
-    assorting plumes. He first laid thirteen turkey plumes separately upon
-    the floor, forming two lines; upon each plume he laid a fluffy eagle
-    feather, and then added successively to each group a plume from each of
-    the birds of the cardinal points, turkey plumes being used instead of
-    chapparal cocks’. A low weird chant was sung while the ho´naaite and
-    his vicar tied each pile of plumes together with native cotton cord,
-    the ho´naaite waving each group, as he completed it, in a circle from
-    left to right before his face. The woman at the same time made four
-    rings of yucca, 1¼ inches in diameter, some two dozen yucca needles
-    having been wrapped in a hank and laid in a bowl of water. The<span class="pagenum" id="Page_92">92</span> child
-    brought the hank from the farther end of the room to the woman, who,
-    taking a needle of the yucca, wound it four times around her thumb and
-    index finger; then wrapping this with an extra thread of yucca formed
-    the ring. When the four rings were completed the child took them to the
-    paint stone, which the woman had removed to the far end of the room,
-    and dipped them into the yellow paint and laid them by the woman, who
-    tied three of the piles of plumes together and afterwards handed the
-    rings to the ho´naaite, who added to each ring a plume from the wing
-    of a humming bird. These rings were offerings to the cloud children
-    emblematic of the wheels upon which they ride over ti´nia.</p>
-
-  <p>In attaching the plume offerings to the hä´chamoni, the latter are held
-    between the large and second toes of the right foot of the men and
-    woman. There were ten hä´chamoni to bear messages to the cloud rulers
-    of the cardinal points—Ho´chänni, high ruler of the cloud people of the
-    world, Sûs´sĭstinnako, Ût´sĕt, and the sun, the extra bunches of plumes
-    being tied pendent to those already attached to the hä´chamoni for
-    Sûs´sĭstinnako, Ût´sĕt, and the sun.</p>
-
-  <p>The ho´naaite placed the hä´chamoni and rings in a flat basket and set
-    it before the altar in front of the cloud bowl, and posted a stuffed
-    parrot upon the central slat of the altar. At this time the other
-    official members appeared, and, unwrapping their ya´ya, handed them to
-    the ho´naaite, who stood them before the altar (<a href="#i_092">Pl. <span class="smcap">xix</span></a>). The
-    woman then brought a vase of water and gourd from the far end of the
-    room, and the ho´naaite emptied four gourdfuls into the medicine bowl
-    and then sprinkled corn pollen upon the water, and, dipping his two
-    eagle plumes into the bowl, he sprinkled the altar and offerings. He
-    did not speak a word, but took his seat by the fire and began smoking,
-    awaiting the hour for the evening ceremonial. The ho´naaite and vicar
-    had their meals served in the ceremonial chamber, and after eating, the
-    remainder of the basket of bread and bowl of meat was placed before the
-    altar.</p>
-
-  <p>The night ceremony opened with the ho´naaite (<a href="#i_094">Pl. <span class="smcap">xx</span></a>) and his
-    vicar dipping their plumes into the medicine water and sprinkling the
-    altar and the food which had been placed before it; the ho´naaite then,
-    sitting in front and to the north side of the altar, repeated a long
-    prayer, supplicating Mo´kaitc, Cougar of the North, to intercede with
-    the cloud people of the north to water the earth that the crops might
-    grow; Ko´hai, the Bear, to intercede with the cloud people of the west
-    to water the earth that the crops might grow; a similar invocation was
-    made to the Tuo´pe, Badger of the South, Ka´kanna, Wolf of the East,
-    Tiä´mi, Eagle of the Heaven, and Mai´tubo, Shrew of the Earth. The
-    vicar then gathered a bit of bread from the basket and of meat from
-    the bowl and handed it to the ho´naaite, who left the house with the
-    food in his left hand, holding his eagle plumes in his right; he cast
-    the food to the animal Ko´pĭshtaia of the cardinal points, begging
-    that they would intercede with the cloud people to come and water the
-    earth; then, returning to <span class="pagenum" id="Page_93">93</span>the
-    ceremonial chamber, he stooped before
-    the altar and to the south side of the line of meal and prayed to the
-    Ko´pĭshtaia, closing with these words: “I have offered you food, our
-    food, that you may eat, and I pray you to exhort the Ko´pĭshtaia of
-    ti´nia [referring to the cloud people] to come and water the earth.”
-    The male members of the society each smoked a cigarette, and afterward
-    the bowl of stew and basket of bread were deposited in the center of
-    the room, and all gathered around and ate. The men then sat on either
-    side of the room and again indulged in a smoke, the woman and girl
-    sitting on the north side near the west end. After the cigarettes were
-    finished the vicar drew a fresh line of meal from the altar to the
-    door situated on the south side and near the west end, and the members
-    formed in line back of the altar. (An explanation of the drawing of the
-    line of meal and the relative positions of the line of men back of the
-    altar has already been given, and is applicable to the rain ceremonials
-    of all the cult societies.) The woman took her seat on the north side
-    of the room, near the altar, the little girl sitting opposite to her on
-    the south side.</p>
-
-  <div class="figcenter illow700" id="i_092">
-    <div class="attl">Bureau of Ethnology.</div>
-    <div class="attr">Eleventh Annual Report.&nbsp; &nbsp; Plate. XIX</div>
-    <img src="images/i_092.jpg" alt="" />
-    <div class="caption">ALTAR OF GIANT SOCIETY, PHOTOGRAPHED DURING CEREMONIAL.
-    </div>
-  </div>
-
-  <p>The ho´naaite and the ti´ämoni (the latter’s position as ti´ämoni
-    has nothing whatever to do with his relations in the cult societies
-    in which he holds membership) wore white Tusayan cotton breechcloths
-    elaborately embroidered in bright colors; the vicar’s was dark blue and
-    the others white cotton; each man held two eagle plumes and a gourd
-    rattle in the left hand. The woman and little girl wore their ordinary
-    dresses, the high-neck calico gowns being omitted, and they held a
-    turkey wand tipped with fluffy eagle plumes dyed a lemon color, in
-    either hand.</p>
-
-  <p>The vicar gave a pinch of meal to the ho´naaite from the pottery meal
-    bowl by the altar, who without rising from his seat sprinkled the
-    altar. The song then opened to the accompaniment of the rattle, which
-    had been transferred to the right hand, the eagle plumes still being
-    held in the left, and keeping time with the rattle. Each stanza closed
-    with a short and rapid shake of the rattle. (The writer noticed in the
-    ceremonials of the cult societies of the Sia the absence of the pottery
-    drum, which is such an important feature with the Zuñi and Tusayan.)
-    With the commencement of the ritual the men from either end of the line
-    moved to the fireplace, and lifting ashes with their plumes, deposited
-    them before the altar and north and south of the meal line, and after
-    dancing and gesticulating for a moment or two they again lifted ashes
-    and sprinkled toward the altar, the under side of the plume held in
-    the left hand being struck with the one held in the right; again
-    lifting ashes one sprinkled to the north and the other to the south,
-    and passing down on either side of the meal line they sprinkled to
-    the west, and crossing they passed up the line and when midway one
-    sprinkled to the north, the other to the south; again dipping ashes
-    they sprinkled to the zenith and with more ashes they sprinkled to the
-    nadir. This sprinkling of the cardinal points was repeated four times,<span class="pagenum" id="Page_94">94</span>
-    and the men then returned to their seats. The second man from the north
-    end of the line coming forward danced while the others sang to the
-    accompaniment of the rattle, each succeeding stanza following in quick
-    succession, the dancer now and then varying the monotony of the song
-    by calling wildly upon the cloud people to come and water the earth.
-    The woman and child waved their wands to the rhythm of the song; the
-    woman who held a sick infant much of the time occasionally fell asleep,
-    but she was awakened by the vicar who sat near her, passing his eagle
-    plumes over her face. Whenever the infant slept it was laid upon a
-    sheepskin, seemingly unconscious of the noise of the rattle and song.</p>
-
-  <p>When an especial appeal was to be made to Ût´sĕt, the ho´naaite reached
-    over the altar and took the Navajo ya´ya in his right hand and the
-    one south of it in his left hand (he had deposited his eagle plumes
-    by the altar, but he held his rattle). All now stood, the ho´naaite
-    energetically swaying his body as he waved the ya´ya, holding them
-    out, then drawing them in as he appealed to Ût´sĕt to instruct the
-    cloud people to come and water the earth. This petition concluded,
-    the ho´naaite leaned over the altar, returning the ya´ya to their
-    places, and the choir took their seats and smoked cigarettes of native
-    tobacco wrapped in corn husks. In a few moments the song was resumed,
-    when the woman sprinkled the altar with meal and passing to the west
-    end of the room she lifted a vase of water, placing it on the line
-    of meal, not far from the door, keeping time with the song with her
-    two wands and moving her body up and down by bending her knees, her
-    feet resting firmly on the floor and over the line of meal; again the
-    bowl was raised and moved about 2 feet forward, and she repeated the
-    motion. The bowl was in this way moved five times, the last time being
-    placed immediately before the basket of offerings. As she placed the
-    bowl for the last time she waved the wand held in her right hand twice
-    over the altar, when the song closed only to begin again immediately.
-    The ya´niᵗsiwittänñi now appeared before the altar, north of the
-    meal
-    line and danced, holding two eagle plumes in the left hand and rattle
-    in the right. After a time, transferring the rattle to his left hand,
-    he lifted a gourd of water from the vase and, holding it for a moment,
-    waved it before the altar and emptied it into the medicine bowl with an
-    appeal to the cougar of the north to intercede with the cloud people
-    that the earth might be watered; another gourdful immediately followed;
-    he then took the rattle in the right hand and joined in the song, and
-    danced. A third time he dipped a gourd of water, waved it toward the
-    west with an exhortation to the bear of the west, and emptied it into
-    the bowl, following this with another gourdful, when a weird call was
-    given for the cloud people to come and water the earth. Again he danced
-    and sang, and after a time a fifth gourdful was lifted and waved toward
-    the south, with an appeal to the badger of the south, and emptied into
-    the bowl, when another gourdful followed, and <span class="pagenum" id="Page_95">95</span>dancing for a moment
-    he lifted another gourdful and emptied it into the medicine bowl,
-    imploring the wolf of the east to exhort the cloud people to water the
-    earth, when another gourdful immediately followed. After dancing for
-    a time a gourdful was again dipped and waved toward the altar, then
-    upward, with a call upon the eagle of the heaven to invoke the cloud
-    people to water the earth, and immediately another gourdful of water
-    was emptied into the bowl. Again dancing awhile, a gourdful was waved
-    toward the altar and emptied into the bowl, with a call upon the shrew
-    of the earth to implore the cloud people to water the earth, and again
-    a gourdful was emptied into the bowl. The song closed as the last gourd
-    of water was poured into the bowl and the ya´niᵗsiwittänñi
-    resumed
-    his seat. The woman returned the vase to the west end of the room, and
-    taking a small medicine bag from before the altar, she untied it and
-    handed it to the ya´niᵗsiwittänñi. The men and the girl then took
-    similar bags from before the altar, and the song again began in a low
-    tone to the accompaniment of the rattle. Each member, taking a pinch
-    of corn pollen from his medicine bag, threw it upon the altar and into
-    the medicine bowl, giving a peculiar cry, it being an invocation to the
-    cloud people to gather and water the earth, the woman and child not
-    failing to throw in their share of pollen, raising their voices to the
-    highest pitch as they petitioned the cloud people to water the earth.
-    All then proceeded to take meal from the meal bowl before the altar and
-    throw it into the medicine bowl, continuing their entreaties to the
-    cloud people to water the earth. Six times the meal was thrown into the
-    bowl with invocations to the cloud people. They then returned to their
-    seats, having first deposited the medicine bags before the altar.</p>
-
-  <div class="figcenter illow600" id="i_094">
-    <div class="attl">Bureau of Ethnology.</div>
-    <div class="attr">Eleventh Annual Report.&nbsp; &nbsp; Plate. XX</div>
-    <img src="images/i_094.jpg" alt="" />
-    <div class="caption">HO´-NA-AI-TE OF GIANT SOCIETY.</div>
-  </div>
-
-  <p>The ti´ämoni took from a bear-leg skin six small pebble
-    fetiches, handing one to each man, who in turn passed it to the
-    ya´niᵗsiwittänñi. This recipient advanced to the front of the
-    altar
-    and danced to the music of the choir, and waving his left hand over
-    the altar he dropped a fetich into the medicine bowl, at the same time
-    waving the eagle plumes and rattle which he held in his right hand.
-    After dancing awhile he dropped a fetich from his right hand into the
-    medicine water, and, continuing to dance, he let fall the remaining
-    four fetiches alternately from the left and right hand. Each time a
-    fetich was dropped he gave a weird animal-like growl, which was a
-    call upon the prey animals of the cardinal points to exhort the cloud
-    people to gather and water the earth that she might be fruitful. He
-    then returned to his seat, but almost immediately arose and, standing
-    for a moment, advanced to the front of the altar, stirred the medicine
-    water with the eagle plumes he held in the left hand and sprinkled the
-    offerings by striking the plumes on the top with the rattle, held in
-    the right hand. The sprinkling was repeated four times while the cloud
-    people were invoked to water the earth; as the plumes were struck the
-    fourth time the choir stood and sang and the ya´niᵗsiwittänñi
-    again
-    dipped<span class="pagenum" id="Page_96">96</span> this plumes into the
-    medicine water and sprinkled the altar.
-    The ho´naaite then leaning forward dipped his plumes into the water
-    and sprinkled the altar with a weird call for the cloud people to
-    gather and water the earth that she might be fruitful. Then each member
-    repeated the sprinkling of the altar with a similar prayer, the little
-    girl being quite as enthusiastic as the others, straining her voice to
-    the utmost capacity as she implored the cloud people to gather. The men
-    struck the plumes in their left hands with the rattles held in their
-    right, and the woman and child struck the wand held in the left hand
-    with the one held in the right. Each person repeated the sprinkling
-    of the altar successively six times, with appeals to the animals of
-    the cardinal points. After each sprinkling the sprinkler returned to
-    his place in the line. Thus the choir was at no time deficient in
-    more than one of its number. At the conclusion of the sprinkling a
-    stanza was sung and the altar was again sprinkled six times by each
-    member; in this instance, however, the choir was grouped before the
-    altar, the ho´naaite alone being seated back of it absorbed in song.
-    After the sprinkling the choir returned to the line and joined the
-    ho´naaite in the chant and at its conclusion he sprinkled the altar
-    four times. He did not leave his seat, but leaned forward and dipped
-    his plumes into the medicine water. The ti´ämoni then advanced from
-    the south end of the line and the ya´niᵗsiwittänñi from the north
-    end
-    and sprinkled toward the cardinal points, by passing along the line
-    of meal as heretofore described, the sprinkling being repeated twice.
-    The ti´ämoni returned to his seat and the ya´niᵗsiwittänñi
-    removed
-    the bowl of medicine water, placing it before the fetiches and on the
-    line of meal and stooping with bended knees and holding his two eagle
-    plumes and a ya´ya in his left hand he administered the medicine water
-    to all present, the girl receiving the first draught from an abalone
-    shell. The woman was served next, some being given to the infant she
-    held in her arms, the ho´naaite receiving the last draught. Taking the
-    ya´ya from the ya´niᵗsiwittänñi he drew it to his breast and then
-    returned it to the ya´niᵗsiwittänñi, he receiving it in his left
-    hand
-    and lifting the bowl with both hands he left the house and filling his
-    mouth from the bowl threw the medicine water through his teeth to the
-    cardinal points, and returning placed the bowl and ya´ya in position
-    before the altar.</p>
-
-  <p>The ho´naaite gathering the hä´chamoni in his left hand and taking a
-    pinch of meal with his right, stooped before the altar and south of the
-    meal line and offered a silent prayer, and, after sprinkling the altar
-    and hä´chamoni, he divided the offerings, holding a portion in either
-    hand. The ti´ämoni and a companion then stooped north of the line of
-    meal and facing the ho´naaite, clasped his hands with their right
-    hands, holding their eagle plumes in their left and responded to a low
-    litany offered by the ho´naaite, who afterwards drawing a breath from
-    the plumes laid them upon the blankets over their left arms, the two
-    men having wrapped their blankets about them before advancing to the
-    <span class="pagenum" id="Page_97">97</span>ho´naaite. They then left the
-    ceremonial chamber and walked a long
-    distance through the darkness to deposit the offerings at a shrine of
-    the Ko´pĭshtaia. The remaining members talked in undertones until the
-    return of the absent ones, who, upon entering the chamber, stood before
-    the altar and offered a prayer which was responded to by the ho´naaite.
-    All the members then gathered before the altar and asked that their
-    prayers might be answered. The woman and girl arranged bowls of food in
-    line midway the room and south of the meal line and the feast closed
-    the ceremonial at 2 o’clock. a. m.</p>
-
-  <div class="figcenter illow700" id="i_096">
-    <div class="attl">Bureau of Ethnology.</div>
-    <div class="attr">Eleventh Annual Report.&nbsp; &nbsp; Plate. XXI</div>
-    <img src="images/i_096.jpg" alt="" />
-    <div class="caption">SICK BOY IN CEREMONIAL CHAMBER OF GIANT SOCIETY.</div>
-  </div>
-
-  <h3 id="FOUR_NIGHTS_CEREMONIAL">FOUR NIGHTS’ CEREMONIAL OF THE GIANT SOCIETY
-    FOR THE HEALING OF A SICK BOY.</h3>
-
-  <p>The night succeeding the ceremonial of the Sko´-yo-Chai´-än (Giant
-    Society) for rain the assembly began its ritualistic observances, which
-    continue four consecutive nights, for the curing of the sick by the
-    brushing process. During the afternoon a sand-painting was made in
-    the east end of the room (compare sand-painting Giant Society, (<a href="#i_090">Pl.
-    <span class="smcap">xviii</span></a><i>b</i>); ya´ya and stone fetiches were
-    grouped upon the
-    painting; a medicine bowl was placed before the ya´ya; bear-leg skins
-    were deposited on either side of the fetiches and a white embroidered
-    sacred Tusayan blanket was folded and laid by the bear-leg skins south
-    of the painting. The five male members of the medicine division of the
-    society had refreshments served early in the evening by the female
-    members, and after supper the ti´ämoni, who is a member of the medicine
-    division, placed a bowl of stewed meat and a basket of bread near the
-    painting; the remainder of the food was stored in the northwest corner
-    of the room for future consumption.</p>
-
-  <p>The five men formed in line back of the fetiches, the ho´naaite being
-    the central figure; they had scarcely taken their seats, however,
-    before the ti´ämoni brought a vase of water and a gourd from the west
-    end of the room and set it before the sand-painting and returned to his
-    seat; the ho´naaite, advancing, dipped six gourdfuls of water, emptying
-    each one into the medicine bowl.<a id="FNanchor_20" href="#Footnote_20" class="fnanchor">[20]</a></p>
-
-  <p>The ho´naaite then passing to the north side of the painting stooped
-    with bended knees, holding in his left hand two eagle plumes, and
-    repeated a low prayer; then, taking a small piece of the bread, he
-    dipped it into the stew and scattered it before the fetiches; and,
-    taking more bread and a bit of the meat, he left the ceremonial chamber
-    and threw the food as an offering to the animals of the cardinal
-    points. The ti´ämoni then returned the bowl of meat and basket of bread
-    to the far end of the room. Upon the return of the ho´naaite his vicar
-    spread the Tusayan blanket upon the floor, some 5 feet in front of
-    the painting. He next sprinkled a line of meal from the edge of the
-    blanket nearest <span class="pagenum" id="Page_98">98</span>the painting to
-    the bear fetich, which stood foremost
-    on the painting; thence across the blanket and along the floor to the
-    entrance on the south side and near the west end of the chamber; again,
-    beginning at the center of the blanket he sprinkled a line of meal
-    across the blanket to the south edge, and beginning again at the center
-    he sprinkled a line of meal to the north edge and continued this line
-    to the north wall. Then beginning at the line ending at the south of
-    the blanket, he ran it out to the south wall (these four lines being
-    symbolic of the four winds), and placed the bowl of meal in front of
-    the painting and north of the line of meal. The meal having become
-    somewhat exhausted, the pottery meal bowl was replaced by an Apache
-    basket, containing a quantity of fresh meal, ground by a woman in an
-    adjoining room, where a portion of the family had already retired. The
-    basket of meal was received from the woman by the ti´ämoni, who stood
-    to her left side while she ground the corn in the ordinary family mill.
-    The remainder of the contents of the pottery meal bowl was emptied into
-    the Apache basket, the portion from the bowl being deemed sufficient
-    in quantity to lend a sacred character to the freshly ground meal. The
-    ho´naaite then fastened about his neck a string of bears’ claws with
-    a small reed whistle, having two soft white eagle plumes tied to the
-    end, attached midway, which he took from a pile of bear-leg skins,
-    having first waved the necklace around the white bear fetich, which
-    stood to the front of the painting. Each member of the society then
-    put on a similar necklace; two of the members fastened amulets around
-    their upper right arms and two around their left arms. The ho´naaite
-    rolled his blanket in a wad and sat upon it. The other members made
-    similar cushions. The ti´ämoni, whose seat was at the south end of the
-    line, crossed to the north side of the room, and taking a bit of red
-    pigment rubbed it across his face and returned to his seat, each member
-    rubbing a bit of galena across the forehead, across the face below the
-    eyes, and about the lower part of the face. The paint was scarcely
-    perceptible. It was put on to insure the singing of the song correctly.
-    The ti´ämoni again crossed the room, and taking from the north ledge
-    a bunch of corn husks, he handed them to the man who sat next to him,
-    who was careful to manipulate them under his blanket, drawn around him.
-    The writer thinks that they were made into funnels, in which he placed
-    tiny pebbles from ant hills. The vice-ho´naaite, at the north end of
-    the line, left the room, and during his absence the ho´naaite, taking
-    a bunch of straws which lay by the bear-leg skins, divided it into
-    five parts, giving a portion to each one present. He reserved a share
-    for the absent member, who returned in a short time, bearing the sick
-    child in his arms, being careful to walk on the line of meal; he set
-    the child upon a low stool placed on the broad band of embroidery of
-    the blanket. (<a href="#i_096">Pl. <span class="smcap">xxi</span></a>) The man then handed the
-    basket of meal
-    to the child, who, obeying the instructions of the vice-ho´naaite, took
-    a pinch and threw it toward the altar with a few words <span class="pagenum" id="Page_99">99</span>of prayer to
-    Ko´pĭshtaia. The vicar then returned to his seat, and the members, with
-    eagle plumes and straws in their left hands and rattles in their right,
-    began the ritual; they were nine minutes singing the first stanza,
-    which was sung slowly and in very low tones, and at its close each
-    one drew a breath from the eagle plumes and straws. The second stanza
-    was sung louder and faster. The monotony of the song was broken by an
-    occasional animal-like call, which was a request to the cougar of the
-    north to give them power over the angry ants. The child was afflicted
-    with a severe sore throat, caused by ants having entered his body when
-    he was in the act of micturition upon their house, and ascending they
-    located in his throat. After the second stanza the ho´naaite blew first
-    on the right side of the child, then on his back, his left side, and
-    his breast; the other members continuing the song to the accompaniment
-    of the rattle. When he took his seat, the ti´ämoni and the man who sat
-    next to him each drew a breath from their eagle plumes and straws, and
-    dipping them into the medicine water, each one extended his plumes
-    to the child, who drew a breath from them. The two men then resumed
-    their seats. The ho´naaite, again dipping his plumes in the medicine
-    water, passed the ends through the ti´ämoni’s mouth, and afterwards
-    through the mouth of each member, the plumes being dipped each time
-    into the bowl of medicine water. The men were occupied a few moments
-    in drawing something from several of the bear-leg skins. All except
-    the ho´naaite gathered around the altar, dancing and gesticulating in
-    excessive excitement and blowing upon the whistles suspended from their
-    necklaces. They constantly dipped their eagle plumes into the medicine
-    water, throwing their arms vehemently about, sprinkling the altar and
-    touching the animal fetiches with their plumes, and then placing the
-    plumes to the mouths, absorbing from them the sacred breath of the
-    animal. The ho´naaite with bowed head continued his invocations to the
-    cougar of the north, seemingly unconscious of all that was going on
-    about him. After maneuvering before the altar, the four men performed
-    similar extravagances about the child, one of the men standing him in
-    the center of the blanket, careful to place the boy’s feet in diagonal
-    angles formed by the meal lines. Then the four left the room, carrying
-    with them the material taken from the bear-leg skins. The ho´naaite
-    did not cease shaking the rattle and singing during the absence of
-    the four, who visited the house of the sick boy to purify it. Upon
-    returning to the ceremonial room they threw their arms aloft, waving
-    their plumes above them and then about the child, singing and growling,
-    after which they resumed their seats in line with the ho´naaite, and
-    joined him in the song to the accompaniment of rattles. After a few
-    moments these four men and the ho´naaite surrounded the boy; the
-    ho´naaite standing at the northeast corner of the blanket, and the
-    ti´ämoni at the southeast corner, while the others formed a semicircle
-    behind the boy. They all waved plumes and straws in their<span class="pagenum" id="Page_100">100</span> left hands
-    over the invalid boy, and passed them simultaneously down his body
-    from head to feet, striking the plumes and straws with rattles which
-    they held in their right hands; and as the plumes and straws were
-    moved down the boy’s body ants in any quantity were supposed to be
-    brushed off the body, while in reality tiny pebbles were dropped upon
-    the blanket; but the conjuration was so perfect the writer could not
-    tell how or whence they were dropped, although she stood close to the
-    group and under a bright light from a lamp she had placed on the wall
-    for the purpose of disclosing every detail. The tiny nude boy standing
-    upon the white embroidered blanket, being brushed with the many eagle
-    plumes, struck with their rattles by five beautifully formed Indians,
-    was the most pleasing scene of this dramatic ceremonial. The brushing
-    of the child with the plumes was repeated six times, and he was then
-    backed off the blanket over the line of meal and set upon the stool,
-    which had been removed from the blanket, and was afterward given a
-    pinch of meal and told to stand and look at the ants which had been
-    extracted from his body, and to sprinkle the meal upon them. After
-    this sprinkling he resumed his seat upon the stool. The ho´naaite
-    stooped with bended knees at the northeast corner of the blanket and
-    whispered a prayer and sprinkled the blanket. Each member with eagle
-    plumes sprinkled the blanket with meal and carefully brushed together
-    all the material which had fallen on the floor instead of the blanket,
-    after which the ti´ämoni gathered the corners together, waved it over
-    the child’s head, and left the room with it. All sat perfectly quiet,
-    holding their rattles, eagle plumes, and straws in their right hands
-    during the absence of the ti´ämoni. Upon his return he waved the folded
-    blanket twice toward the group of fetiches and toward himself, then
-    passed it twice around the child’s head, and finally laid it upon the
-    pile of bear-leg skins at the south side of the painting. The child,
-    who was ill and burning with fever, was led by the vice ho´naaite to
-    the fetiches, which he sprinkled with meal, and was carried from the
-    chamber and through an outer room to his mother at the entrance.</p>
-
-  <div class="figcenter illow600" id="i_098">
-    <div class="attl">Bureau of Ethnology.</div>
-    <div class="attr">Eleventh Annual Report.&nbsp; &nbsp; Plate. XXII</div>
-    <img src="images/i_098.jpg" alt="" />
-    <div class="attr">GAST LITH. CO. N.Y.</div>
-    <div class="caption">ALTAR AND SAND PAINTING.<br />KNIFE SOCIETY.</div>
-  </div>
-
-  <p>The ho´naaite is not supposed to leave the ceremonial chamber
-    throughout the four days and nights, as he must guard the animal
-    fetiches and medicine. The other members are also supposed to spend
-    much of the day and all of the night in watching the fetiches; but the
-    writer is of the opinion that they all go to sleep after the feast,
-    which is enjoyed as soon as the child leaves the chamber.</p>
-
-  <p>The only variation in the ceremonial on the second night was that the
-    vicar dipped the bit of bread into the bowl of stew and scattered it to
-    the animal fetiches, having previously lifted ashes from the fireplace
-    and sprinkled the altar with them by striking the plume held in the
-    left hand on the under side with the plume held in the right; then
-    holding the plumes between his hands he repeated a long and scarcely
-    audible prayer. After scattering the food to the animal fetiches, he
-    <span class="pagenum" id="Page_101">101</span>dipped a piece of bread into
-    the stew, left the house and threw the
-    food to the cardinal points, as the ho´naaite had done the previous
-    night, and, returning, removed the bowl of stew and basket of bread
-    to the northwest corner of the room. He then swept the floor with his
-    two eagle plumes, beginning some 18 inches in front of the altar (the
-    line of meal remaining perfect to this point) to the point where the
-    blanket was to be placed, and then laid the blanket and made the meal
-    lines, the change in the drawing of these lines being that the line was
-    begun at the line of meal which extended in front of the altar and ran
-    over the blanket to the entrance of the room; then beginning in the
-    center of the blanket, the line was extended across to the north wall,
-    and again beginning in the center, a line was run across to the south
-    wall. The writer mentions this deviation in the drawing of the meal
-    lines, though she believes it was a mere matter of taste on the part of
-    the worker. Instead of the vice ho´naaite receiving the child at the
-    outer entrance, the man who sat between him and the ho´naaite brought
-    the child into the room, and he was led out by the ti´ämoni. Upon this
-    occasion, and on the third and fourth nights, the child walked into and
-    out of the room, an indication that he was in better physical condition
-    than on the first night of the ceremony. The songs on the second night
-    were addressed to the bear of the west instead of the cougar of the
-    north. The child did not seem to move a muscle throughout the ceremony,
-    except when he stepped to his position on the blanket.</p>
-
-  <div class="figcenter illow700" id="i_100">
-    <div class="attl">Bureau of Ethnology.</div>
-    <div class="attr">Eleventh Annual Report.&nbsp; &nbsp; Plate. XXIII</div>
-    <img src="images/i_100.jpg" alt="" />
-    <div class="caption">ALTAR OF KNIFE SOCIETY, PHOTOGRAPHED DURING CEREMONIAL.
-    </div>
-  </div>
-
-  <p>The scenes on the third and fourth nights were coincident with those
-    of the second, with a few variations. The man who sat between the
-    ho´naaite and his vicar dipped the ashes with his plumes and sprinkled
-    the altar, and, returning to his seat, the vicar laid the blanket and
-    sprinkled the meal lines in the same manner as on the previous night;
-    he also procured the child. When dancing before the altar two men wore
-    bear-leg skins on their left arms, and two others wore them on their
-    right arms. It was noticed that the skins were drawn over the arms upon
-    which the amulets were worn. Their dancing and incantations were even
-    more turbulent and more weird than on the two former nights.</p>
-
-  <p>The songs the third night were addressed to the badger of the south and
-    on the fourth to the wolf of the east.</p>
-
-  <h3 id="RAIN_CEREMONIAL_OF_THE_KNIFE_SOCIETY">RAIN CEREMONIAL OF THE KNIFE
-    SOCIETY.</h3>
-
-  <p>While the ho´naaite and his vicar sat during the morning making
-    hä´chamoni they rehearsed in undertones the songs of their cult. The
-    membership of this society consists at the present time of five men and
-    two boys, and two novitiates, a man and a boy.</p>
-
-  <p>The sun was far to the west when the members came straggling in and the
-    ho´naaite proceeded to set up the slat altar (<a href="#i_098">Pl. <span class="smcap">xxii</span></a><i>a</i>).
-    Then each man took from the wall a soiled buckskin sack. The
-    well-wrapped ya´ya was first taken out and then other fetiches. After
-    the ho´naaite<span class="pagenum" id="Page_102">102</span> had unwrapped
-    his ya´ya he prepared the sand painting in
-    front of the altar (<a href="#i_098">Pl. <span class="smcap">xxii</span></a><i>b</i>). The
-    five ya´ya were stood
-    on the line specially made for them and a miniature bow and arrow laid
-    before each ya´ya. The ho´naaite then grouped fetiches of human and
-    animal forms, then the medicine bowl containing water and a basket
-    of sacred meal. He then drew a line of meal which extended from the
-    slat altar to a distance of 3 feet beyond the group of fetiches, his
-    vicar afterwards assisting him with the additional fetiches. Two stone
-    cougars 2 feet in length each were stood up on either side of the
-    group. A cougar 12 inches long, with lightning cut in relief on either
-    side, and a concretion, were then deposited before the group. Bear-leg
-    skins were piled high on either side of the altar. The cloud bowl and
-    reed were added, the two flat baskets of hä´chamoni and plume offerings
-    shown in the sketch were afterwards deposited upon the backs of the
-    cougars. While this arrangement was in progress the minor members
-    returned the powdered kaolin and black pigment to the ancient pottery
-    vases, from which they had been taken to prepare the sand-painting.</p>
-
-  <div class="figcenter" id="i_102">
-    <img src="images/i_102.jpg" alt="" />
-    <div class="caption"><span class="smcap">Fig. 17.</span>—Sand painting as
-      indicated in Pl.
-      <span class="smcap">xxv</span>.</div>
-  </div>
-
-  <p>The ho´naaite consecrated the bowl of water by a prayer, and dropping
-    in the six fetiches he dipped his eagle plumes into the water and
-    striking them on the top with his rattle, sprinkled the altar; holding
-    the plumes in the left hand and the rattle in the right, he sprinkled
-    the cardinal points. The vicar formed a circle of meal, then sprinkled
-    <span class="pagenum" id="Page_103">103</span>meal upon the circle and
-    placed a cincture pad of yucca upon it,
-    and holding the cloud bowl high above his head, he invoked the cloud
-    people of the north, west, south, east, zenith, and nadir, and of the
-    whole world, to water the earth. The bowl was then set upon the pad
-    and a reed 8 inches long laid across it from northeast to southwest.
-    The vice ho´naaite spread a small cloth and upon it reduced the bit of
-    root which was to produce the suds to a powder, which he placed in a
-    little heap in front of the cloud bowl. The ho´naaite, who had left the
-    chamber, now returned with a parrot and a white stone bear 12 inches
-    long; the bear was wrapped in a large fine white buckskin and the
-    parrot was under the ho´naaite’s blanket. These were deposited before
-    the altar (<a href="#i_100">Pl. <span class="smcap">xxiii</span></a>).</p>
-
-  <div class="figcenter illow600" id="i_102p">
-    <div class="attl">Bureau of Ethnology.</div>
-    <div class="attr">Eleventh Annual Report.&nbsp; &nbsp; Plate. XXIV</div>
-    <img src="images/i_102p.jpg" alt="" />
-    <div class="caption">HO´-NA-AI-TE OF KNIFE SOCIETY.</div>
-  </div>
-
-  <div class="figleft illow350" id="i_103">
-    <img src="images/i_103.jpg" alt="" />
-    <div class="caption"><span class="smcap">Fig. 18.</span>—Sand painting used
-      in ceremonial for
-      sick by Ant Society.</div>
-  </div>
-
-  <p>The ho´naaite (<a href="#i_102p">Pl. <span class="smcap">xxiv</span></a>) stooped and,
-    praying, sprinkled corn
-    pollen upon the bear and parrot. The bear and the bird had eagle plumes
-    attached to their necks with cotton cord. Those on the bear were on the
-    top of the neck and those of the parrot hung under the beak. After the
-    prayer the ho´naaite lighted a cigarette of native tobacco and corn
-    husk from a stick some 5 feet long, held by a boy member, and puffed
-    the smoke over the bear and parrot. He then extended the cigarette over
-    the altar, afterwards waving it to the cardinal points. The vicar and
-    boy sprinkled the bear and parrot with pollen from an abalone shell and
-    the vicar dipped his eagle plumes into the medicine bowl and sprinkled
-    them four times, then the altar, by striking the plumes with the rattle
-    held in his right hand. The ho´naaite then puffed smoke into the cloud
-    bowl and over the bear and parrot, and extended his cigarette to the
-    cardinal points, and over the altar. The vicar lighted a similar
-    cigarette from the long stick held by the boy, and standing to the west
-    of the altar blew smoke over it, the ho´naaite standing and smoking to
-    the right of him. The vicar laid the end of his cigarette by the cloud
-    bowl and to the east of the line of the meal. The shell of corn pollen
-    was then placed back of the altar and the<span class="pagenum" id="Page_104">104</span> ho´naaite’s eagle plumes and
-    rattle laid beside it; a prayer before the altar by all the members
-    closed the afternoon ceremony.</p>
-
-  <p>It will be noticed that the slat altar in <a href="#i_104">Pl. <span class="smcap">xxv</span></a> differs from
-    that in <a href="#i_112">Pl. <span class="smcap">xxiii</span></a>. Both belong to the Knife
-    Society and may be
-    seen hanging side by side on the wall in the ceremonial chamber of the
-    Quer´ränna, (<a href="#i_112">Pl. <span class="smcap">xxviii</span></a>) which is also the
-    official chamber of
-    the Knife Society. The second was made in case of failure of the first.
-    The vicar of this society is also ho´naaite and only surviving member
-    of the Ant Society, and he, being anxious that the writer should see
-    the sand painting of the Ant Society, prepared the painting for this
-    occasion instead of the ho´naaite (<a href="#i_102">Fig. 17</a>). He also drew her a sketch
-    of the painting of Ant Society for ceremonial held for the sick, which
-    is here introduced (<a href="#i_103">Fig. 18</a>). This last may be described as follows:</p>
-
-  <p><i>a</i> represents meal painting emblematic of the clouds, <i>b</i> and
-    <i>c</i>
-    bear-leg skins laid either side of it. The remainder of painting is in
-    sand. <i>d</i>: Ant chief clad in buckskin fringed down the arms and legs;
-    he carries lightning in his left hand; his words pass straight from
-    his mouth, as indicated by a line, to the invalid <i>e</i>, who sits at the
-    opening of the ceremonial to the right of the painting. The ant chief
-    speaks that the malady may leave the invalid. A song of this character
-    is sung by the members of the society. The invalid then passes to the
-    front of the altar and stands upon a sacred Tusayan blanket (position
-    indicated by <i>f</i>), when the ho´naaite and other members of the society
-    proceed with their incantations over him, imploring the prey animals to
-    draw the ants to the surface of the body. When the ants have appeared
-    and been brushed from the body then a song is addressed to the eagle
-    <i>g</i> to come and feed upon the ants. When the ants have been eaten by
-    the eagle the invalid will be restored to health. The two circular
-    spots <i>h</i> represent ant houses. These, with the paintings of the ant
-    chief and eagle, are gathered into the blanket upon which the invalid
-    stood and carried some distance north of the village and deposited.
-    After the blanket has been taken from the chamber the meal painting is
-    erased by the ho´naaite brushing the meal from each of the cardinal
-    points to the center with his hand; he then rubs the invalid’s body
-    with the meal, after which the members hasten to rub their bodies with
-    it, that they may be purified not only of any physical malady but of
-    all evil thoughts.</p>
-
-  <p>When the writer entered the ceremonial chamber later in the evening
-    food was being placed in line down the middle of the room. There
-    were seven bowls, containing mutton stew, tortillas, waiavi, and
-    hominy. There was also a large pot of coffee and a bowl of sugar. The
-    ho´naaite, standing to the east of the meal line, which extended from
-    the altar to the entrance, repeated a long grace, after which one of
-    the boy members gathered a bit of food from each vessel, and standing
-    on the opposite side of the line of meal, handed the food to the
-    ho´naaite, who received it in his left hand, having transferred his
-    eagle plumes to the <span class="pagenum" id="Page_105">105</span>right. He
-    then left the house, and throwing the
-    food to the cardinal points, offered it to the animal Ko´pĭshtaia, with
-    a prayer of intercession to the cloud people to gather, saying:</p>
-
-  <p>“Ko´pĭshtaia! Here is food, come and eat; Ko´pĭshtaia, Cougar of the
-    North, receive this food; Bear of the West, receive this food; Badger
-    of the South, we offer you food, take it and eat; Wolf of the East, we
-    give you food; Eagle of the Heavens, receive this food; Shrew of the
-    Earth, receive this food. When you eat, then you will be contented, and
-    you will pass over the straight road [referring to the passing of the
-    beings of the ko´pĭshtaia over the line of meal to enter the images of
-    themselves]. We pray you to bring to us, and to all peoples, food, good
-    health, and prosperity, and to our animals bring good health and to our
-    fields large crops; and we pray you to ask the cloud people to come to
-    water the earth.”</p>
-
-  <div class="figcenter illow700" id="i_104">
-    <div class="attl">Bureau of Ethnology.</div>
-    <div class="attr">Eleventh Annual Report.&nbsp; &nbsp; Plate. XXV</div>
-    <img src="images/i_104.jpg" alt="" />
-    <div class="caption">ALTAR OF KNIFE SOCIETY, WITH HO´-NA-AI-TE AND VICE
-      HO´-NA-AI-TE ON
-      EITHER SIDE.</div>
-  </div>
-
-  <p>Upon returning to the ceremonial chamber, the ho´naaite, standing
-    before the altar, prays to Ma´asewe, Úyuuyewĕ, and the six warriors of
-    the mountains of the cardinal points to protect them from all enemies
-    who might come to destroy their peace; and, standing at the end of the
-    line of food, he offers a prayer of thanksgiving, holding his eagle
-    plumes in his left hand. He then rolls his blanket into a cushion,
-    sits upon it west of the line of meal and smokes a cigarette. The food
-    having been brought in by the wives of the members, all present drew
-    around and enjoyed the feast. That the minor members felt at liberty to
-    join with their elders was indicated by the way in which they proceeded
-    to help themselves.</p>
-
-  <p>The war chief came into the room soon after the beginning of the meal,
-    wrapped in a fine Navajo blanket, and carrying his bow and arrows. He
-    stood in front of the altar, on the west side of the meal line, and
-    prayed. The vice-ho´naaite administered to the war chief a draft of
-    the medicine water which had been prepared in the afternoon, and then
-    handed him the official staff of the society (a slender stick some
-    2 feet in length), which he held with his bow and arrows until the
-    close of the ceremonial. The war chief sat for awhile at the south
-    end of the room, and then left to patrol the town and to see that no
-    one not privileged entered or came near the ceremonial chamber. After
-    the meal was finished the three boys removed the bowls to another
-    room, and, upon their return, one of them swept the middle of the
-    floor, destroying most of the meal line, leaving but 2 feet of it
-    undisturbed in front of the altar. This line, however, was renewed by
-    the vice-ho´naaite, who carried two eagle feathers and the meal bowl
-    in his left hand, while he sprinkled the meal with the right, not
-    for the purpose of furnishing a road for the beings of pai´ätämo and
-    ko´pĭshtaia to pass over, for they had previously come to the images of
-    themselves, but that the songs might pass straight over and out of the
-    house.</p>
-
-  <p>The men now indulged in a smoke. The writer never observed Sia boys
-    smoking in these ceremonials or at any other time. The cigarettes
-    were<span class="pagenum" id="Page_106">106</span> lighted from the long
-    stick passed by one of the boys, and after
-    smoking, the ho´naaite and his younger brother put on white cotton
-    embroidered Tusayan kilts as breechcloths, which they took from a hook
-    on the wall, those of the other members being plain white cotton. The
-    ho´naaite now took his seat back of the altar and lighted a second
-    cigarette from the long stick, blowing the smoke over the altar. This
-    smoke was offered to Pai´ätämo and Ko´pĭshtaia, the ho´naaite saying:
-    “I give this to you; smoke and be contented.” He then administered
-    medicine water to all present, dipping the water with a shell. The
-    vice-ho´naaite, who received the last draft, drank directly from the
-    bowl, and was careful not to leave a drop in it, after which the
-    ho´naaite removed the six stone fetiches from the bowl. The process of
-    preparing medicine water is substantially the same with all the cult
-    societies, there not being in Sia nearly so much ceremony connected
-    with this important feature of fetich worship as with the Zuñi and
-    Tusayan. The six fetiches were returned to the buckskin bag and the
-    ho´naaite resumed his seat behind the altar, the members and novitiates
-    having already formed in line back of the altar, the official members
-    each holding two eagle plumes in the left hand and a gourd rattle in
-    the right. After a short prayer by the ho´naaite, the boy lifted ashes
-    from the fireplace with his eagle plumes and placed them near the altar
-    and east of the meal line; again he dipped a quantity, placing them
-    west of the line of meal. As the chant opened, he stood west of the
-    line and facing the altar, and an adult member stood on the east side,
-    and each of them held an eagle plume in either hand and a gourd rattle
-    also in the right. The boy dipped with the plumes the ashes which lay
-    west of the line of meal and the man those which lay east of the line,
-    and sprinkled toward the north by striking the plumes held in the left
-    hand on the underside with the plume held in the right; again dipping
-    the ashes, the boy sprinkled toward the west and the man toward the
-    east; again lifting ashes, they passed to the south and sprinkled
-    there; the boy then crossed to the east of the line of meal and the man
-    to the west of the line, and when midway of the line the boy sprinkled
-    to the east and the man to the west; then, dancing before the altar,
-    they again lifted ashes and sprinkled to the north. When dancing, both
-    eagle plumes were held in the left hand and the rattle in the right.
-    Ashes were again lifted and thrown twice toward the zenith and then
-    thrown to the nadir. The sprinkling to the cardinal points, zenith and
-    nadir, was repeated fifteen times in the manner described. This was to
-    carry off all impurities of the mind, that it might be pure; that the
-    songs would come pure from the lips and pass straight over the road of
-    meal—the one road. The man and boy having resumed their seats in the
-    line, the vice-ho´naaite stood before the altar to the west side of
-    the line of meal, shook his rattle for a moment or two, then waved it
-    vertically in front of the altar, invoking the cloud people to come;
-    he then waved the rattle from the west to the east, repeating<span class="pagenum" id="Page_107">107</span> the
-    weird exhortation, his body being kept in motion by the bending of his
-    knees, his feet scarcely leaving the ground. The rattle was waved three
-    times from the west to the east, and then waved toward the west and
-    toward the altar, the east and to the altar; then, raising the rattle
-    high above his head, he formed a circle. This waving of the rattle was
-    repeated sixteen times. Previous to each motion he held the rattle
-    perfectly still, resting it on the eagle plumes which he held in the
-    left hand.</p>
-
-  <p>After the sixteenth repetition he waved the rattle over the altar. The
-    song during this time is an appeal to the cloud people of the north,
-    west, south, east, and all the cloud peoples of the world, to gather
-    and send rain to water the earth, that all mankind may have the fruits
-    of the earth. The vicar then stood to the right of the ho´naaite, and
-    the choir, rising, continued to sing. The ho´naaite, leaning over
-    the altar, took two of the central ya´ya, one in either hand, and
-    alternately raised them, keeping time with the song, now and then
-    extending the ya´ya over the altar. The young novitiate held neither
-    rattle or plumes. The boy at the east end of the line, having passed
-    through two degrees, held his rattle in the right hand and in his left
-    a miniature crook. The vicar who stood at the right of the ho´naaite
-    and the man who stood to his left moved their rattles and feathers in
-    harmony with his motion, the three swaying their bodies back and forth
-    and extending their arms outward and upward. About this time it was
-    noticed that the boys at the east end of the line had fallen asleep,
-    and it was more than the man who sat next to them could do to keep
-    them awake, although he was constantly brushing their faces with his
-    eagle plumes. This little scene was something of a picture, as the boy
-    whose shoulder acted as a support for the head of the other is the son
-    of one of the most prominent and richest men in the pueblo, the other
-    boy being the pauper referred to. The stanzas in this song were much
-    longer than any before heard by the writer, and each closed with a
-    quick shake of the rattle. The song continued an hour and a quarter,
-    when the singers took a few moments’ rest, and again sang for thirty
-    minutes; another few minutes’ rest, and the song again continued. In
-    this way it ran from half past 9 o’clock until midnight. At its close
-    one of the boys brought a vase of water and a gourd from the southwest
-    corner of the room and placed it near the altar and west of the line
-    of meal. The ya´niᵗsiwittänn̄i stood before the vase, and,
-    lifting
-    two gourdfuls of water, emptied them into the medicine bowl; emptying
-    two gourdfuls, also, into the cloud bowl, he danced for a time before
-    the altar, waving his plumes and rattle over it; he then emptied two
-    more gourdfuls into the medicine bowl and two more into the cloud
-    bowl, and resumed his dance. He did not sing while performing this
-    part of the ceremony, but when emptying the water into the bowls he
-    gave bird-like trills, calling for the cloud people to gather. Again
-    he emptied two gourdfuls into the medicine bowl and two in the cloud
-    bowl; and after dancing a moment<span class="pagenum" id="Page_108">108</span> or two he poured two more gourdfuls
-    into the medicine bowl and two into the cloud bowl, and resumed the
-    dance; again he emptied a gourdful into the medicine bowl and two into
-    the cloud bowl; then he emptied three into the medicine bowl and drank
-    twice from the bowl, after which he returned to his seat in the line,
-    the boy restoring the vase to the farther corner of the room. Two small
-    medicine bags were handed to each member from the altar, one containing
-    corn pollen and the other corn meal of six varieties of corn: yellow,
-    blue, red, white, black, and variegated. The bags were held in the left
-    hand with the eagle plumes, that hand being quiet, while the rattle was
-    shaken with the right in accompaniment to the song. After singing a few
-    minutes, pollen and meal taken from the medicine bags were sprinkled
-    into the medicine bowl. The choir did not rise and pass to the altar,
-    but leaned forward on either side; and with each sprinkling of the meal
-    and pollen a shrill call was given for the cloud people to gather; the
-    ho´naaite, in sprinkling in his pollen, reached over the altar slats.
-    The sprinkling of the pollen was repeated four times, the novitiates
-    taking no part in this feature of the ceremony, although they were
-    provided with the bags of pollen and meal. The ya´niᵗsiwittänn̄i
-    danced before the altar and west of the line of meal without rattle or
-    plumes, but continually hooted as he waved his hands wildly over the
-    altar and dropped pebble fetiches alternately into the medicine and
-    cloud bowls, until each bowl contained six fetiches; then, reaching
-    behind the altar for his rattle and eagle plumes, he held an eagle
-    plume and rattle in the right hand and an eagle plume in the left, and
-    stirred the water and sprinkled the altar; then he stirred the water
-    in the cloud bowl with the reed, and sprinkled the altar with it. The
-    sprinkling of the altar from the medicine bowl and the cloud bowl was
-    repeated six times.</p>
-
-  <p>After each sprinkling a quick shake of the rattle was given. The
-    ho´naaite then reached over the altar slats, taking a ya´ya in either
-    hand, and all stood and sang. In a moment the man to the right of the
-    ho´naaite leaned over the west side of the altar, and, dipping his
-    plumes in the medicine water, sprinkled the altar; he repeated the
-    sprinkling four times, and when the two ya´ya were returned to the
-    altar the ho´naaite dipped his eagle plumes into the medicine water,
-    and sprinkled the altar by striking them on the top with the rattle
-    held in the right hand. Each member then sprinkled the altar four
-    times, with a wild exhortation to the cloud people, all apparently
-    exhibiting more enthusiasm when sprinkling the altar than at any
-    other time during the ceremonial. When the song closed two of the
-    boys proceeded to prepare cigarettes, taking their places before the
-    fireplace, and, tearing off bits of corn husks of the proper size, they
-    made them pliable by moistening them with saliva. One boy made his
-    cigarettes of native tobacco, which he took from an old cloth hanging
-    on the wall; the other filled his with commercial tobacco. As the boys
-    made cigarettes they tied them with ribbons of corn husks, simply to
-    keep them <span class="pagenum" id="Page_109">109</span>in shape until the
-    smokers were ready. The remaining
-    native tobacco was returned to the old cloth and put in place upon the
-    wall. About the time the boys had finished preparing the cigarettes,
-    the vice-ho´naaite took his seat on his wadded blanket, in front of the
-    cloud bowl and west of the line of meal. The man at the east end of the
-    line dipped his eagle plumes into the ashes, holding a plume in either
-    hand and striking the one held in the left hand on the under side with
-    the plume held in the right, he sprinkled the head of the vicar, who
-    was offering a silent prayer, and at the same moment the song opened
-    to the accompaniment of the rattle. Previous to the vicar leaving the
-    line, the ho´naaite removed a white fluffy eagle feather from one of
-    the ya´ya, to which it had been attached with a white cotton cord, and
-    tied it to the forelock of the vicar, who put into the cloud bowl the
-    powdered root which was to produce the froth; then dipping the reed
-    into corn pollen he sprinkled the altar. He placed a pinch of pollen
-    into the upper end of the reed, and, turning that into the water, he
-    put a pinch into the other end, and touched the four cardinal points
-    of the cloud bowl with the corn pollen, and made bubbles by holding
-    the hollow reed in the center of the bowl and blowing through it. This
-    operation lasted but a few moments, when he began stirring the water
-    with the reed, moving it from right to left, and never raising the
-    lower end to the surface of the water, producing a beautiful egg-like
-    froth. Not satisfied with its rising high above the bowl, he did not
-    cease manipulating until the suds had completely covered it, so that
-    nothing could be seen but a mass of snowy froth; fifteen minutes of
-    continual stirring was required to produce this effect. He then stood
-    the reed in the center of the froth, and holding an eagle plume in each
-    hand danced before the altar vehemently gesticulating. He dipped suds
-    with his two plumes and threw them toward the altar, with a wild cry,
-    and again dipping suds he threw them over the altar to the north; a
-    like quantity was thrown to the west, and the same to the south, the
-    east, the zenith, and the nadir. He then dipped a quantity, and placing
-    some on the head of the white bear and putting some over the parrot, he
-    resumed his seat on the blanket and began blowing through the reed and
-    beating the suds. In five minutes he stood the reed as before in the
-    center of the bowl, then, dancing, he dipped the suds, placing them on
-    the head of the bear and over the parrot; he then removed the remaining
-    suds from the plumes by striking one against the other over the bowl
-    (this froth is always referred to by the Sia as clouds). During this
-    part of the ceremony the choir sang an exhortation to the cloud
-    peoples. A boy now handed a cigarette of native tobacco to the vicar,
-    who puffed the smoke for some time, extending the cigarette to the
-    north; smoking again, he blew the smoke to the west, and extended the
-    cigarette to that point; this was repeated to the south and east; when
-    he had consumed all but an inch of the cigarette, he laid it in front
-    of the cloud bowl and east of the meal line. The<span class="pagenum" id="Page_110">110</span> choir did not cease
-    singing during the smoking, and when the bit of cigarette had been
-    deposited, the vicar transferred his rattle to his right hand, keeping
-    time with the choir. When the song closed he left his seat in front of
-    the cloud bowl and stood by the west side of the altar, and removing
-    the eagle plume from his head returned it to the ya´ya and took his
-    seat near the fireplace. Two of the boys then lighted cigarettes of
-    native tobacco with the long fire-stick, handing one to each member.</p>
-
-  <div class="figcenter illow600" id="i_108">
-    <div class="attl">Bureau of Ethnology.</div>
-    <div class="attr">Eleventh Annual Report.&nbsp; &nbsp; Plate. XXVI</div>
-    <img src="images/i_108.jpg" alt="" />
-    <div class="caption">SHRINE OF KNIFE SOCIETY.</div>
-  </div>
-
-  <p>In fifteen minutes the song was resumed and the man west of the
-    ho´naaite dipped his eagle plumes in the medicine water and sprinkled
-    the altar, repeating the sprinkling four times. In twenty-five minutes
-    the song closed and the men enjoyed a social smoke, each man after
-    lighting his cigarette waving it towards the altar. In twenty-five
-    minutes the choir again sang, two boys standing in front of the altar,
-    one on either side of the line of meal. The one on the west side of
-    the line dipped his plumes into the medicine water and sprinkled the
-    altar, and the one on the east side of the line dipped his crook into
-    the medicine water and sprinkled the altar. They then dipped into the
-    cloud bowl and threw the suds to the north; dipping suds again the
-    boy west of the line threw the suds to the west, and the one east of
-    the line threw the suds to the east; again dipping medicine water
-    they passed to the south and threw the water to that point, the boy
-    west of the meal line crossed to the east, and the one on the east of
-    the line of meal crossed to the west, and returning to the altar they
-    dipped suds, the boy to the west of the line throwing suds in that
-    direction, and the boy east of the line throwing suds to that point;
-    again dipping the medicine water they sprinkled to the zenith, and
-    dipping the suds they threw them to the nadir; then the boy on the
-    west of the line crossed to the east, and the one on the east of the
-    line crossed to the west, and thus reversing positions they repeated
-    the sprinkling of the cardinal points, zenith and nadir, twelve times,
-    dipping alternately into the medicine water and the cloud bowl. With
-    the termination of the sprinkling the song ceased for a moment, and by
-    command of the ho´naaite the boys, each taking a basket of hä´chamoni,
-    which were resting on the backs of the cougar fetiches either side of
-    the altar, stood in front of the altar, one on the west side of the
-    meal line and the other on the east, and holding the baskets in their
-    left hands shook their rattles; they then held the basket with both
-    hands, moving them in time to the song and rattles of the choir. The
-    ho´naaite directed them to wave the baskets to the north, west, south,
-    and east, to the zenith and the nadir; this they repeated twelve times
-    and then deposited the baskets either side of the cloud bowl, and the
-    vicar placed the bowl of medicine water two feet in front of the cloud
-    bowl, on the line of meal, and taking one of the ya´ya in his left
-    hand, he passed east of the line and, stooping low, he stirred the
-    medicine water with an abalone shell, and then passed his hand over
-    the ya´ya and drew a breath from it. <span class="pagenum" id="Page_111">111</span>The man at the west end of the
-    line of worshipers now came forward and the vicar gave him a drink of
-    the medicine water, then the man at the east end of the line received
-    a draft. The boy who threw the suds with the plumes came next, and
-    following him the boy (the pauper) who held the miniature crook; then
-    the third boy advanced and drank; the man on the left of the ho´naaite
-    following next, the ho´naaite came forward; he did not receive the
-    water from the shell, but drank directly from the bowl; the vicar
-    holding the bowl with his right hand placed it to the ho´naaite’s lips,
-    the ho´naaite clasping the ya´ya, which was held in the left hand of
-    the vicar; he then taking the bowl with his right hand and clasping the
-    ya´ya with his left, held it to the lips of the vicar, who afterwards
-    left the room, carrying with him the remainder of the medicine water
-    and the ya´ya. He passed into the street and, filling his mouth with
-    the water, he threw a spray through his teeth to the north, west,
-    south, and east, the zenith and the nadir and then to all the world,
-    that the cloud people might gather and water the earth. In a short time
-    he returned and placed the bowl and ya´ya before the altar. The shell
-    was laid east of the line of meal and in front of the cloud bowl. A
-    cigarette was then handed the ho´naaite and, after blowing the first
-    few puffs over the altar, he finished it without further ceremony, and
-    taking the two baskets of plume offerings in either hand he stooped
-    with bended knees a short distance in front of the altar and west of
-    the line of meal. The two minor members wrapped their blankets around
-    them and stooped before the ho´naaite on the opposite side of the meal
-    line. The ho´naaite divided the offerings between the two, placing them
-    on the blanket where it passed over the left arm; these offerings were
-    to Pai´ätämo and Ko´pĭshtaia, and were deposited by the boys at the
-    shrines of Kopĭshtaia (Pls. <a href="#i_108"><span class="smcap">xxvi</span></a> and <a href="#i_110"><span class="smcap">xxvii</span></a>). Food was
-    now brought in by the boy novitiate, and with the feast the society
-    adjourned at 3 o’clock in the morning.</p>
-
-  <div class="figcenter illow600" id="i_110">
-    <div class="attl">Bureau of Ethnology.</div>
-    <div class="attr">Eleventh Annual Report.&nbsp; &nbsp; Plate. XXVII</div>
-    <img src="images/i_110.jpg" alt="" />
-    <div class="caption">SHRINE OF KNIFE SOCIETY.</div>
-  </div>
-
-  <p><span class="pagenum" id="Page_112">112</span></p>
-
-  <h3 id="SOCIETY_OF_THE_QUERRANNA">SOCIETY OF THE QUER´RÄNNA.</h3>
-
-  <p>The Society of the Quer´ränna has a reduced membership of three—the
-    ho´naaite, vicar, and a woman; and there is at the present time a
-    novitiate, a boy of 5 years. Three generations are represented in this
-    society—father, son, and grandson. The elder man is one of the most
-    aged in Sia, and, though ho´naaite of the Quer´ränna and vicar of the
-    Society of Warriors, and reverenced by his people as being almost as
-    wise as the “Oracle,” his family is the most destitute in Sia, being
-    composed, as it is, of nonproducing members. His wife is an invalid;
-    his eldest son, the vicar of the Quer´ränna Society, is a paralytic,
-    and a younger son is a trifling fellow. The third child is a daughter
-    who has been blind from infancy; she is the mother of two children,
-    but has never been married. The fourth child is a 10-year-old girl,
-    whose time is consumed in the care of the children of her blind sister,
-    bringing the water for family use, and grinding the corn (the mother
-    and sister occasionally assisting in the grinding) and preparing the
-    meals, which consist, with rare exceptions, of a bowl of mush. During
-    the planting and harvest times the father alone attends to the fields,
-    which are their main dependence; and he seeks such employment as can
-    be procured from his people, and in this way exchanges labor for
-    food. Every blanket of value has been traded for nourishment, until
-    the family is reduced to mere tatters for garments. For several years
-    this family has been on the verge of starvation, and the meagerness of
-    food and mental suffering tells the tale in the face of each member of
-    the household, excepting the worthless fellow (who visits about the
-    country, imposing upon his friends). Even the little ones are more
-    sedate than the other children of the village.</p>
-
-  <p>Nothing is done for this family by the clan. Close observation leads
-    the writer to believe that the same ties of clanship do not exist
-    with the Sia as with the other tribes. This, however, may be due to
-    the long continued struggle for subsistence. Fathers and mothers look
-    first to the needs of their children, then comes the child’s interest
-    in parents, and brothers and sisters in one another. No lack of
-    self-denial is found in the family.</p>
-
-  <p>The ho´naaite of the Quer´ränna is the only surviving member of the
-    Eagle clan, but his wife belongs to the Corn clan, and has a number
-    of connections. When the writer chided a woman of this clan for not
-    assisting the sufferers she replied: “I would help them if I could,
-    but we have not enough for ourselves,” a confirmation of the opinion
-    that the clan is here secondary to the nearer ties of consanguinity.
-    The care of one’s immediate family is obligatory; it is not so with the
-    clan.</p>
-
-  <div class="figcenter illow700" id="i_112">
-    <div class="attl">Bureau of Ethnology.</div>
-    <div class="attr">Eleventh Annual Report.&nbsp; &nbsp; Plate. XXVIII</div>
-    <img src="images/i_112.jpg" alt="" />
-    <div class="caption">ALTAR OF QUER´-RÄN-NA SOCIETY.</div>
-  </div>
-
-  <p><span class="pagenum" id="Page_113">113</span></p>
-
-  <p>The house in which this family lives is small and without means of
-    ventilation, and the old man may be seen, on his return from his daily
-    labors, assisting his invalid wife and paralytic son to some point
-    where they may have a breath of pure air. They are usually accompanied
-    by the little girl leading her blind sister and carrying the baby on
-    her back by a bit of an old shawl which the girl holds tightly around
-    her.</p>
-
-  <p>Always patient, always loving, is the old man to those of his
-    household, and the writer was ever sure of a greeting of smiles and
-    fond words from each of these unfortunates. Not wanting in hospitality
-    even in their extremity, they invited her to join them whenever she
-    found them at their frugal meal.</p>
-
-  <p>The only medicine possessed by the Quer´ränna is se´-wili, which is
-    composed of the roots and blossoms of the six mythical medicine plants
-    of the sun, archaic white shell and black stone beads, turkis, and a
-    yellow stone.</p>
-
-  <p>The preparation of this medicine and that of the other cult societies
-    is similar to the mode observed by the Zuñi. Women are dressed in
-    sacred white embroidered Tusayan blankets, and they grind the medicine
-    to a fine powder amid great ceremony. When a woman wishes to become
-    pregnant this medicine is administered to her privately by the
-    ho´naaite, a small quantity of the powder being put into cold water and
-    a fetich of Quer´ränna dipped four times into the water. A dose of this
-    medicine insures the realization of her wish; should it fail, then the
-    woman’s heart is not good. This same medicine is also administered at
-    the ceremonials to the members of the society for the perpetuation of
-    their race; and the ho´naaite, taking a mouthful, throws it out through
-    his teeth to the cardinal points, that the cloud people may gather and
-    send rain that the earth may be fruitful.</p>
-
-  <h3 id="RAIN_CEREMONIAL_OF_THE_QUERRANNA_SOCIETY">RAIN CEREMONIAL OF THE
-    QUER´RÄNNA SOCIETY.</h3>
-
-  <p>During the day hä´chmoni and plume offerings are prepared by the
-    ho´naaite, and in the afternoon he arranges the altar, which is quite
-    different from those of the other cult societies, and makes a meal
-    painting symbolic of clouds. Six fetiches of Quer´ränna are then
-    arranged in line, the largest being about 6 inches, the smallest 3,
-    the others graduating in size; a medicine bowl is set before the line
-    of fetiches; antlers are stood to the east of the meal painting; and
-    baskets of cereals, corn on the cob, medicine bags, and a basket
-    of hä´chamoni and plume offerings are arranged about the painting.
-    Pl. <span class="smcap">xxxviii</span> shows photograph at time of
-    ceremonial; Pl.
-    <span class="smcap">xxix</span>, made in case of failure of the first,
-    shows the meal
-    painting, symbolic of clouds, which is completely hidden in the first
-    photograph, and illustrates more definitely the feather decoration of
-    the altar. The birds surmounting the two posts are wood carvings of
-    no mean pretensions; the feathers by the birds are eagle plumes, and
-    the bunches of plumes suspended from<span class="pagenum" id="Page_114">114</span> the cord are tail feathers of
-    the female sparrow hawk (<i>Falco sparverius</i>) and the long-crested jay
-    (<i>Cyanocetta macrolopha</i>).</p>
-
-  <p>The men and child have their forelocks drawn back and tied with
-    ribbons of corn husks, the men each having a bunch of hawk and jay
-    feathers attached pendent on the left side of the head. They wear
-    white cotton breechcloths and necklaces of coral and kohaqua (archaic
-    shell heads).<a id="FNanchor_21" href="#Footnote_21" class="fnanchor">[21]</a> The woman wears her ordinary dress
-    and several
-    coral
-    necklaces, her feet and limbs being bare.</p>
-
-  <p>The ho´naaite, removing a bowl of meal from before the altar and
-    holding it in his left hand, together with his eagle plumes and a
-    wand,—the wand being a miniature crook elaborately decorated with
-    feathers,—sprinkled a line of meal from the painting to the entrance of
-    the chamber, for the being of Quer´ränna to pass over.</p>
-
-  <p>The ho´naaite, his vicar, and the woman sat back of the altar, the
-    ho´naaite to the west side, the vice to his right, and the woman to the
-    east side. At this time a child was sleeping near the altar.</p>
-
-  <p>The ho´naaite filled an abalone shell with corn pollen and holding
-    the shell, his two eagle plumes, and wand in his left hand and rattle
-    in the right, offered a long prayer to Quer´ränna to invoke the cloud
-    people to water the earth, and sprinkled the altar several times with
-    pollen. At the close of the prayer he handed the shell of pollen to the
-    woman, who passed to the front of the altar and east of the meal line
-    and sprinkled the altar with the pollen. The song now began, and the
-    woman, retaining her position before the altar, kept time by moving her
-    wand right and left, then extending it over the altar; each time before
-    waving it over the altar she rested it on the shell for a moment;
-    after repeating the motion several times, she extended the wand to the
-    north, moving it right and left, and after resting it on the shell she
-    extended it to the west, and the wand was in this way motioned to the
-    cardinal points, zenith and nadir. The waving of the wand to the points
-    was repeated four times; and the woman then returned the shell to the
-    ho´naaite, who had at intervals waved his plumes and wand over the
-    altar. At this time the child awoke, and making a wad of his blanket
-    sat upon it between the ho´naaite and the vicar; the latter supplying
-    the child with a wand and rattle, he joined in the song.</p>
-
-  <p>The vicar being afflicted with paralysis could add little to the
-    ceremony, though he made strenuous efforts to sing and sway his
-    palsied body. The group presented a pitiful picture, but it exhibited
-    a striking proof of the devotion of these people to the observance of
-    their cult—the flickering fire-light playing in lights and shadows
-    about the heads of the three members, over whom Time holds the scythe
-    with grim menaces, while they strained every nerve to make all that
-    was possible of the ritual they were celebrating; the boy, requiring
-    no arousing to sing and bend his tiny body to the time of the rattle,
-    joined in the calls <span class="pagenum" id="Page_115">115</span>upon the
-    cloud people to gather to water the
-    earth with as much enthusiasm as his elders.</p>
-
-  <div class="figcenter illow600" id="i_114">
-    <div class="attl">Bureau of Ethnology.</div>
-    <div class="attr">Eleventh Annual Report.&nbsp; &nbsp; Plate. XXIX</div>
-    <img src="images/i_114.jpg" alt="" />
-    <div class="caption">ALTAR OF QUER´-RÄN-NA SOCIETY.</div>
-  </div>
-
-  <p>The song continued, with all standing, without cessation for an hour.
-    The woman then brought a vase of water and gourd from the southwest
-    corner of the room and placed it in front of the altar on the line
-    of meal, and the ho´naaite took from the west side of the altar four
-    medicine bags, handing two to the man and two to the boy (pollen being
-    in one bag and meal in the other), and giving the shell containing the
-    pollen to the woman. She stood in front of the altar east of the line
-    of meal swaying her body from side to side, holding her wand in the
-    right hand and the shell in the left, keeping time to the rattle and
-    the song. She emptied a gourd of water from the vase into the medicine
-    bowl, imploring Quer´ränna to intercede with the cloud people to
-    assemble; the ho´naaite then sprinkled se´wili into the medicine bowl;
-    then the little boy sprinkled pollen into the bowl, invoking the cloud
-    people to gather, and the vicar, with the same petition, sprinkled the
-    pollen. The woman then emptied a second gourd of water, first waving it
-    to the north, into the medicine bowl, with a call for the cloud people
-    to gather; the ho´naaite again deposited a portion of the se´wili into
-    the bowl and his vicar and the boy sprinkled in meal, with an appeal
-    to the cloud people; again the woman lifted a gourdful of water and
-    waved it toward the west and emptied it into the bowl, invoking the
-    cloud people to gather; and the others sprinkled corn pollen, the
-    vicar and boy calling upon the cloud people to gather; the woman then
-    waved a gourd of water to the south and emptied it into the bowl, and
-    again the others sprinkled pollen, the vicar and boy repeating their
-    petition; another gourdful was lifted and waved to the east and emptied
-    into the bowl and the sprinkling of the pollen was repeated. The woman
-    returned the vase to the farther end of the room (she officiated in
-    the making of the medicine water, as the vicar, being a paralytic, was
-    unable to perform this duty), and resumed her seat back of the altar;
-    reaching forward, she removed two small medicine bags, and taking a
-    pinch of pollen from one and a pinch of meal from the other, sprinkled
-    the medicine water; after repeating the sprinkling, she tied the bags
-    and returned them to their place by the altar. The ho´naaite, dipping
-    his plumes into the medicine bowl, sprinkled the altar three times by
-    striking the top of the plumes held in the left hand with the rattle
-    held in the right. The sprinkling was repeated three times by the
-    others while the ho´naaite sang a low chant. All now rose, and the
-    ho´naaite continuing the song, moved his body violently, the motion
-    being from the knees; as he sang he extended his eagle plumes over
-    the altar and dipped them into the medicine water with a call for the
-    cloud people to gather; he then dipped the bird feathers attached to
-    his wand into the medicine water with a similar exhortation; the boy
-    dipped the feathers attached to his wand into the water, striking them
-    with the rattle, calling upon the cloud people to gather and water the
-    earth; the ho´naaite<span class="pagenum" id="Page_116">116</span> dipped
-    his eagle plumes twice consecutively into
-    the medicine water, invoking the cloud people to water the earth; and
-    the vicar dipped his feathers into the medicine water, making the most
-    revolting sounds in his efforts to invoke the cloud people; the boy
-    sprinkled with the invocation to the cloud people. The sprinkling was
-    repeated alternately six times by each of the members, the ho´naaite
-    pointing to the cardinal points as he continued his exhortation to the
-    cloud people. After resuming their seats they sang until midnight,
-    when the ho´naaite placed the ends of his feathers into his mouth and
-    drew a breath and the woman laid her wand to the east side of the meal
-    painting. The ceremonial closed with administering the medicine water,
-    the ho´naaite dipping it with a shell. Owing to the depleted condition
-    of the society, the duty of depositing the hä´chamoni and plume
-    offerings fell to the ho´naaite himself.</p>
-
-  <h3 id="OTHER_SOCIETIES">OTHER SOCIETIES.</h3>
-
-  <p>In addition to the thirteen cult societies of the Zuñi they have the
-    society of the Kok´-ko, the mythologic society.</p>
-
-  <p>It is obligatory that all youths become members of this society to
-    insure their admittance into the dance house in the lake of departed
-    spirits; first by involuntary and later by voluntary initiation.
-    Females sometimes, though seldom, join this order. While the Sia
-    mythology abounds in these same anthropomorphic beings, their origin is
-    accounted for in an entirely different manner from those of the Zuñi.
-    The Ka´ᵗsuna of the Sia were created by Ût´sĕt in a single night
-    in
-    the lower world.<a id="FNanchor_22" href="#Footnote_22" class="fnanchor">[22]</a> These beings accompanied the Sia
-    to this world,
-    and upon their advent here Ût´sĕt directed them to go to the west and
-    there make their home for all time to come.</p>
-
-  <p>They are solicited to use their influence with the cloud people, and
-    the dances of the Ka´ᵗsuna are usually held for rain or snow. It
-    is the prerogative of the ti´ämoni to control the appearance of the
-    Ka´ᵗsuna. When a dance is to occur, the ho´naaite of the Society
-    of
-    Quer´ränna selects such men and women as he wishes to have dance and
-    holds a number of rehearsals, both of the songs and dances. Those who
-    are the most graceful, and who have the greatest powers of endurance
-    and the most retentive memories for the songs, are chosen to personate
-    the Ka´ᵗsuna regardless of any other consideration. Both sexes,
-    however, must have been first initiated into the mysteries of the
-    Ka´ᵗsuna.</p>
-
-  <p>Previous to initiation the personators are believed by the Sia to be
-    the actual Ka´ᵗsuna. The instruction continues from four to eight
-    days, and during this period continency must be observed, and an emetic
-    drank by the married men and women each morning for purification from
-    conjugal relations.</p>
-
-  <p>Whenever the Ka´ᵗsuna appear they are accompanied by their
-    attendants,
-    <span class="pagenum" id="Page_117">117</span>the Ko´shairi and Quer´ränna,
-    who wait upon them, attending to any
-    disarranged apparel and making the spectators merry with their witty
-    sayings and buffoonery.</p>
-
-  <div class="figcenter illow600" id="i_116">
-    <div class="attl">Bureau of Ethnology.</div>
-    <div class="attr">Eleventh Annual Report.&nbsp; &nbsp; Plate. XXX</div>
-    <img src="images/i_116.jpg" alt="" />
-    <div class="caption">HO´-NA-AI-TE OF QUER´-RÄN-NA SOCIETY.</div>
-  </div>
-
-  <p>The Sia have a great variety of masks, which must be very old, judging
-    from their appearance, and the priest of the Quer´ränna, who has them
-    in charge, claims for them great antiquity. Pls. <a href="#i_118"><span class="smcap">xxxi</span></a> and
-    <a href="#i_120"><span class="smcap">xxxii</span></a> illustrate some masks of the
-    Ka´ᵗsuna.</p>
-
-  <p>When a boy or girl reaches the time when, as their fathers say, they
-    have a good head, some ten or twelve years of age, the father first
-    suggests to the ho´naaite of the Quer´ränna (if the father is not
-    living then the mother speaks) that he would like his son or daughter
-    to become acquainted with the Ka´ᵗsuna; he then makes known his
-    wish
-    to the ti´ämoni, and after these two have said, “It is well,” he
-    says to his child, “My child, I think it is time for you to know the
-    Ka´ᵗsuna,” and the child replies, “It is well, father.” The
-    parent
-    then informs the ho´naaite that his child wishes to know the
-    Ka´ᵗsuna,
-    and the ho´naaite replies, “It is well.” The next time the
-    Ka´ᵗsuna
-    come he may know them.</p>
-
-  <p>The ho´naaite prepares a meal painting for the occasion, covering it
-    for the time being with a blanket. Upon the arrival of the
-    Ka´ᵗsuna
-    the father and child, and, if the child be a member of a cult society,
-    the theurgist of the society, proceed to the ceremonial house of the
-    Quer´ränna. If the child possesses a fetich of the ya´ya he carries it
-    pressed to his breast. Upon entering the ceremonial chamber the child
-    and attendants take their seats at the north end of the room near the
-    west side, the ho´naaite of the Quer´ränna sitting just west of the
-    meal painting, the boy to his right, and the parent next to the boy.
-    The ti´ämoni and ho´naaite of warriors are present and sit on the west
-    side of the room and about midway. The Sa´iahlia (two of the
-    Ka´ᵗsuna)
-    stamp about in the middle of the room for a time, then the ho´naaite
-    leads the child before the meal painting, which is, however, still
-    covered with the blanket, and says to the Ka´ᵗsuna, “A youth [or
-    maiden, whichever it may be] has come to know you.” The Ka´ᵗsuna
-    each
-    carry a bunch of Spanish bayonet in either hand, and the child receives
-    two strokes across the back from each of the Ka´ᵗsuna, unless he
-    be an
-    official member of a cult society; in this case he is exempt from the
-    chastisement. A boy is nude excepting the breechcloth; a girl wears her
-    ordinary clothing. The ho´naaite, addressing the Ka´ᵗsuna, says:
-    “Now
-    it is well for you to raise your masks that the child may see.” One of
-    the Sa´iahlia places his mask over the child’s head and the other lays
-    his by the meal painting, the ho´naaite having removed the blanket.
-    The personators of the Kaᵗsuna then say to the child: “Now you
-    know
-    the Ka´ᵗsuna you will henceforth have only good thoughts and a
-    good
-    heart; sometime, perhaps, you will be one of us. You must not speak of
-    these things to anyone not initiated.” The mask is then taken from the
-    child’s head and laid by the side of the other,<span class="pagenum" id="Page_118">118</span>
-    and the boy answers:
-    “I will not speak of these things to anyone.” The Ka´ᵗsuna then
-    rubs
-    the meal of the painting upon the child, and those present afterwards
-    gather around the painting and rub the meal upon their bodies for
-    mental and physical purification. The child deposits the hä´chamoni
-    presented to him by the ho´naaite at the shrine of the Quer´ränna at
-    the base of the village and to the west. The hä´chamoni is composed of
-    eagle and turkey plumes. The child says when depositing it, “I now know
-    you, Ka´ᵗsuna, and I pay you this hä´chamoni.” The ho´naaite
-    deposits
-    a hä´chamoni for each member of the society at the shrine, which is in
-    a fissure in a rock, and after the deposition of the hä´chamoni the
-    opening is covered with a rock and no evidence of a shrine remains.</p>
-
-  <h3 id="SOCIETY_OF_THE_COUGAR">SOCIETY OF THE COUGAR.</h3>
-
-  <p>This society is nearly extinct, its membership consisting of the
-    ho´naaite (the oracle) and his vicar, the former being also ho´naaite
-    of the society of warriors; though aged, he retains his faculties
-    perfectly and performs his official and religious duties with the
-    warmest interest.</p>
-
-  <p>Previous to a hunt for game a two days’ ceremonial is held by this
-    society, and on the third morning hä´chamoni and plume offerings are
-    deposited by the vice ho´naaite. The cougar is appealed to, as he is
-    the great father and master of all game; he draws game to him by simply
-    sitting still, folding his arms, and mentally demanding the presence of
-    the game; likewise when he wishes to send game to any particular people
-    he controls it with his mind and not by spoken words. Though the cougar
-    sends the game it is the sun who gives power to the Sia to capture it.</p>
-
-  <p>It is the prerogative of the ho[naaite of this society to decide upon
-    the time for the hunt. Hä´chamoni are deposited to the cougar of the
-    north, the west, the south, the east to convey the messages of the Sia.
-    If a rabbit hunt is to occur a rabbit stick and an arrow point are
-    deposited as offerings to the sun. The offerings to the cougar of the
-    zenith are deposited to the north and those to the sun to the east. If
-    the hunt is to be for larger game an arrow point only is deposited to
-    the sun. The hunt may occur very soon after these offerings are made or
-    not for some time, it being optional with the ho´naaite. He does not
-    directly notify the people, but speaks to the war chief, who heralds
-    his message. When announcement has been made of the prospective hunt a
-    fire is made at night on the east side of the village and the selected
-    huntsmen form in a circle around it; here the night is spent making
-    plans for the hunt, in epic songs, and story telling, and, like other
-    Indians, the Sia recount the valorous deeds of the mythical beings
-    and their people in low, modulated tones. The hunt occurs four days
-    from this time, and continency is observed until after the hunt. On
-    the fifth morning, if the hunt be for rabbits, the men and women of
-    the village prepare to join in the chase by first having their heads
-    bathed <span class="pagenum" id="Page_119">119</span>in yucca suds and then
-    donning their best apparel; only men
-    hunt for the larger game. Rabbits are hunted on horseback with rabbit
-    sticks; deer, on foot and with the rifle in preference to the arrow.</p>
-
-  <div class="figcenter illow600" id="i_118">
-    <div class="attl">Bureau of Ethnology.</div>
-    <div class="attr">Eleventh Annual Report.&nbsp; &nbsp; Plate. XXXI</div>
-    <img src="images/i_118.jpg" alt="" />
-    <div class="attr">GAST LITH. CO. N.Y.</div>
-    <div class="caption">SIA MASKS.</div>
-  </div>
-
-  <p>A party of hunters which had been indicated by the war chief to hunt
-    for deer and antelope left the village in the afternoon, the party
-    being led by the vice war chief. The ti´ämoni was a member of the
-    party. The writer mentions this as it is unusual for a ti´ämoni to
-    participate in the hunt, and it is claimed by the Sia that if their
-    ti´ämoni were not a mere boy he would observe the custom of his
-    predecessors and decline to join in the hunt. The scarcity of game in
-    this part of the country necessitated a three days’ journey before any
-    was obtained.</p>
-
-  <p>Previous to the departure of the party the ho´naaite of the society
-    of the cougar visited the house of each man who was to participate in
-    the hunt and embraced him, repeating a short prayer for success. The
-    prayer was addressed first to the cougar, father of game, that he might
-    send his children about the country, and afterwards to the sun to give
-    power to the hunters to secure the game. The wives and relatives of the
-    hunting party had been busy preparing food for them; each man’s wife
-    looked carefully after his personal needs. The wife handed the hunter’s
-    gun to him after he had mounted his horse, the unmarried man of the
-    party having his gun handed him by his father.</p>
-
-  <p>The huntsmen were absent thirteen days, and upon their return a member
-    of the party was sent in advance as courier to notify the war chief.
-    The news brought general delight to the villagers, particularly to
-    the wives of the hunters, who at once commenced preparing for their
-    arrival. They reached the river about sundown, and upon crossing were
-    received by the vice ho´naaite of the society of warriors and the war
-    chief, who offered prayers and sprinkled meal in thanksgiving for the
-    success and safe return of the hunters who grouped on the bank of the
-    river. The younger children of the returning party were also on the
-    river bank to meet their fathers, who at once took their little ones on
-    the horses with them and expressed much delight at again seeing them.
-    The huntsmen then in single file ascended the hill to the village, led
-    by the vicar of the society of warriors and the war chief, the latter
-    two being on foot, the war chief following the vicar. A man whose house
-    was at the entrance of the plaza dropped out of the file to go to his
-    home, and by the time he had reached the door his wife was outside to
-    receive his gun and other luggage which he bore; this was the only
-    greeting between the husband and wife. After the horsemen had crossed
-    the plaza a second man entered his home, he being the vicar of the
-    society of the cougar and son of the vicar of the society of warriors.
-    The war chief then led the party until but one horseman remained, who
-    upon reaching his home was assisted by the war chief in relieving
-    himself and animal of their burden. Several of the women of the village
-    embraced the ti´ämoni after he had dismounted, who, however,<span class="pagenum" id="Page_120">120</span> seemed
-    perfectly absorbed in his infant daughter, his wife’s greeting, like
-    those of the other wives, being simply to take first his gun and then
-    his other traps from his horse.</p>
-
-  <p>The ho´naaite of the cougar society visited the houses of all the
-    returned hunters, first entering the house of his vicar. The young
-    man stood in the center of the room and the ho´naaite embraced him
-    and repeated a prayer of thanksgiving for his success in the hunt
-    and his safe return. The old man was then assisted to a seat upon a
-    wadded blanket and the father of the hunter spread a sheepskin upon the
-    floor, wool side down, and emptied the contents of the sack which was
-    taken from the hunter’s horse upon it, which was nothing more than the
-    desiccated meat and bones of an antelope. The aged man then took from
-    his pouch a fetich of the cougar, about 3 inches long, and touching
-    it to the meat of the antelope many times prayed most earnestly for
-    several minutes. His prayers were addressed to the cougar, thanking him
-    for his goodness in sending his children over the land that the Sia
-    might secure them as payment to the cloud people for watering the earth.</p>
-
-  <p>In the next house visited the meat of the antelope was spread upon
-    a bear’s skin, the hair down. The skin of the antelope was folded
-    lengthwise and laid by the side of the meat, and the skull and antlers
-    placed at one end. The wife of the hunter laid over the skull many
-    strings of coral, ko´haqua, and turkis beads, and afterwards spread a
-    white embroidered Tusayan blanket over the carcass. A small bowl of
-    sacred meal was deposited in front of the head. The aged ho´naaite
-    repeated a prayer similar to the one he offered in the first house,
-    not omitting placing the fetich to the antelope; he then clasped his
-    hands four times over the skull of the antelope and drew a breath,
-    after which the hunter lighted a cigarette for the ho´naaite who blew
-    the first whiff over the antelope and extended the cigarette toward it.
-    The ho´naaite repeated the prayer in the houses of the four successful
-    hunters. The other two men were not overlooked, as he embraced them and
-    repeated a prayer of thanksgiving for their safe return.<a id="FNanchor_23" href="#Footnote_23"
-      class="fnanchor">[23]</a> The war
-    chief visited all of the houses, but did nothing more than sprinkle the
-    antelope with corn pollen, drawing in a sacred breath from the game,
-    puffing the first whiff of his cigarette over it and extending the
-    cigarette toward it.</p>
-
-  <p>When the game is shot, the hunter dips his fetich into the blood,
-    telling it to drink. The blood is often scraped from fetiches and
-    drunk in a little water to insure greater success in the hunt. There
-    are specimens of such fetiches in Mr. Stevenson’s collection in the
-    National Museum. Some students, through their imperfect knowledge,
-    have been led into the error of supposing from their new appearance
-    that these fetiches were of recent manufacture. The game is kept in
-    the houses of the hunters until the following morning, when it is
-    taken to the ceremonial house of the ti´ämoni, the war chief deciding
-    what day it shall <span class="pagenum" id="Page_121">121</span>be
-    distributed among the ho´naaites of the several
-    cult societies. It may be one, two, or three days after the return
-    of the hunters. At the appointed time the ho´naaites assemble in the
-    ceremonial house of the ti´ämoni, who divides the game, each ho´naaite
-    carrying his portion to his ceremonial chamber. About noon of the same
-    day the members of the cult societies assemble in their respective
-    ceremonial chambers and prepare hä´chamoni; at the same time, if the
-    society has any female members, they place the game in a pot and cook
-    it in the fireplace in the ceremonial chamber, but if there be no
-    female members certain male members are designated for this purpose.
-    Toward evening the slat altars are erected, and the night is spent in
-    songs and supplications to the cloud people to gather and water the
-    earth. Hä´chamoni and the game are deposited before sunrise at four
-    shrines—to the cougar of the north, the west, the south, and the east,
-    that they will intercede for the cloud people to gather and water the
-    earth. Hä´chamoni are also deposited to the sun father that he will
-    invoke the cloud people to water the earth, and also that he will
-    embrace the earth that the crops may grow. Others are deposited in the
-    fields as payment to the cloud people for the services requested of
-    them.</p>
-
-  <div class="figcenter illow600" id="i_120">
-    <div class="attl">Bureau of Ethnology.</div>
-    <div class="attr">Eleventh Annual Report.&nbsp; &nbsp; Plate. XXXII</div>
-    <img src="images/i_120.jpg" alt="" />
-    <div class="attr">GAST LITH. CO. N.Y.</div>
-    <div class="caption">SIA MASKS.</div>
-  </div>
-
-  <h3 id="SOCIETY_OF_WARRIORS">SOCIETY OF WARRIORS.</h3>
-
-  <p>The Society of Warriors and the Knife Society have a ceremonial chamber
-    in common; and in a certain sense these societies are closely allied,
-    the former having had originally as its presiding officers Ma´asewe
-    and U´yuuyewĕ, the twin children of the sun, the latter society having
-    derived its name from the arrows which were given by the sun father
-    to the invulnerable twins, and with which they destroyed the enemies
-    of the earth. Each of these societies, therefore, has a share in the
-    initiation of a victor.</p>
-
-  <p>The killing of an enemy is not sufficient to admit a man into the
-    Society of Warriors; he must return with such trophies as the scalp
-    and buckskin apparel. The victor carries the scalp on an arrow until
-    he draws near to the village, when he transfers it to a pole some 5
-    feet in length, the pole being held with both hands. The victor’s
-    approach is heralded, and if it be after the sun has eaten his midday
-    meal he must not enter the village, but remain near it until morning,
-    food being carried to him by the war chief. In the morning the Society
-    of the Knife, followed by the Warriors and the male populace of the
-    town, join the victor. An extended prayer is offered by the ho´naaite
-    of the Knife Society, and then, addressing the spirit of the enemy, he
-    says: “You are now no longer our enemy; your scalp is here; you will no
-    more destroy my people.” The ho´naaite of the Warriors and his vicar
-    respond, “So! So!” The air is resonant the remainder of the day with
-    the war song, there being occasional intermissions for prayers; and at
-    sundown the ho´naaite of the Warriors and his vicar, with the victor,
-    bearing the pole and scalp between them, lead the way to the village,
-    followed by the members of the society, and then the Knife Society,
-    led by its ho´naaite and<span class="pagenum" id="Page_122">122</span> his
-    vicar. After encircling the village from
-    right to left, the party enters the ceremonial chamber, when the scalp
-    is deposited before the meal painting, the ho´naaite of the Knife
-    Society having prepared the painting and arranged the fetiches about
-    it in the morning before going to meet the victor. The two large stone
-    images of Ma´asewe and U´yuuyewĕ, which are brought out only upon the
-    initiation of a victor into the Society of Warriors, are kept in a room
-    exclusively their own; these particular fetiches of the war heroes are
-    never looked upon by women, consequently they have remained undisturbed
-    in their abiding place a number of years, the exception being when all
-    the fetiches and paraphernalia of the cult of the Sia were displayed in
-    1887 for Mr. Stevenson’s and the writer’s inspection. The members of
-    the Knife Society sit on the west side of the room and the Warriors on
-    the east side, the ho´naaites of the societies sitting at the north end
-    of either line, each ho´naaite having his vicar by his side, and the
-    victor by the side of the vicar of the Warriors; he does not join in
-    the song, but sits perfectly still. At sunrise the scalp is washed in
-    yucca suds and cold water by each member of the Knife Society, and the
-    victor’s hands are then bathed for the first time since the scalping,
-    and he proceeds to paint his body. The face and lower portion of the
-    legs are colored red and the remainder black, and galena is then spread
-    over the greater portion of the face. The Knife Society wears white
-    cotton embroidered Tusayan kilts and moccasins, and the Warriors wear
-    kilts of unornamented buckskin, excepting the fringes at the bottom and
-    the pouch made from the buckskin apparel captured from the enemy. The
-    victor wears the buckskin kilt, moccasins, and pouch, and he carries a
-    bow and arrows in his left hand, and the pole with the scalp attached
-    to it in the right. Each member of the society also carries a bow and
-    arrows in the left hand and a single arrow in the right. The members of
-    the Knife Society have gourd rattles in their right hands and bows and
-    arrows in the left. The hair of all is left flowing.</p>
-
-  <p>An arrow point is placed in the mouth of the victor by the ho´naaite of
-    the Knife Society, and they all then proceed to the plaza, the members
-    of each society forming in a line and the victor dancing to and fro
-    between the lines, raising the scalp as high as the pole will reach,
-    but he does not sing or speak a word. The numbers in the lines are
-    increased by the men of the village carrying war clubs and firearms,
-    keeping up a continual volley with their pistols and guns until
-    the close of the dance at sundown. The women are not debarred from
-    exhibiting their enthusiasm, and they join in the dance.</p>
-
-  <p>Upon their return to the ceremonial chamber the scalp is again
-    deposited before the meal painting and the ho´naaite of the Knife
-    Society proceeds with the final epic ritual which completes the
-    initiation of the victor into the Society of Warriors, closing with
-    these words: “You are now a member of the Society of Warriors,” and he
-    then removes the arrow point from the victor’s mouth. The members, in
-    conjunction with the victor, respond “Yes! Yes!”</p>
-
-  <div class="figcenter illow700" id="i_122">
-    <div class="attl">Bureau of Ethnology.</div>
-    <div class="attr">Eleventh Annual Report.&nbsp; &nbsp; Plate. XXXIII</div>
-    <img src="images/i_122.jpg" alt="" />
-    <div class="caption">PRAYER TO THE RISING SUN.</div>
-  </div>
-
-  <p><span class="pagenum" id="Page_123">123</span></p>
-
-  <p>The cotton shirt and trousers are then donned and the scalp is carried
-    to the scalp-house (a cavity in the earth covered with a mound of
-    stone) and deposited with food for the spirit of the departed enemy.
-    Again returning to the ceremonial chamber, fast is broken for the
-    first time during the day, when a feast, which is served by the
-    female relatives of the victor, is enjoyed. After the meal they go to
-    the river and remove all evidences of the paint upon their bodies.
-    Continency is observed four days.</p>
-
-  <p>The few songs of the cult which the writer was able to collect are
-    direct invocations for rain, or for the presence of zoomorphic beings
-    in ceremonials for healing the sick, a few words sufficing for many
-    unexpressed ideas. The epic ritual of the Sia is so elaborate that
-    much time and careful instruction are required to impress it upon the
-    mind, and the younger men either have not the mind necessary for the
-    retention of the ritual or will not tax their memories; therefore the
-    web of Sia myth and religion is woven into the minds of but few.</p>
-
-  <p>The aged theurgists were eager to intrust to the writer the keeping of
-    their songs, which are an elaborate record of the lives of their mythic
-    heroes and of the Sia themselves.</p>
-
-  <p>The Sia sometimes adopt the poet’s license in their songs and alter a
-    word; for example, the name for “badger” is tuo´pi, but is changed in
-    the sko´yo song for rain to tupi´na, because, they say, the latter word
-    renders the stanza more rhythmical. And, again, different words are
-    synonymously used.</p>
-
-  <p>The hĭs´tiän and quer´ränna have each a similar song of petition for
-    rain, this song having been given to the hĭs´tiän by the sun. It will
-    be remembered that the name of this society indicates the knives or
-    arrows of lightning given to the heroes by their sun father.</p>
-
-  <div class="chapter" id="SONGS">
-    <h2>SONGS.</h2>
-  </div>
-
-  <h3 id="A_RAIN_SONG_OF_THE_SHUWI_CHAIAN">A RAIN SONG OF THE SHŪ´-WI CHAI´ÄN
-    (SNAKE SOCIETY).</h3>
-
-  <div>
-    <div class="col50">
-      <p class="hang1">
-        1. Hĕn´-na-ti<br />
-        He´-äsh<br />
-        Pûr´-tu-wĭsh-ta<br />
-        Kŏw-mots<br />
-        Kash´-ti-arts<br />
-        Ka´-chard
-      </p>
-    </div>
-    <div class="col50">
-      <p class="hang1">
-        2. Hĕn´-na-ti shi´-wan-na<br />
-        He´-äsh shi-wan-na<br />
-        Pûr´-tu-wĭsh-ta shi-wan-na<br />
-        Kŏw-mots shi´-wan-na<br />
-        Kash´-ti-arts shi´-wan-na<br />
-        Ka´-chard shi´-wan-na
-      </p>
-    </div>
-  </div>
-
-  <p>(1) <i>Translation</i>:—Hĕnnati, white floating masks, behind which the
-    cloud people pass about over ti´ni´a for recreation; He´äsh, masks like
-    the plains, behind which the cloud people pass over ti´ni´a to water
-    the earth; Pûrtuwĭshta, lightning people; Kŏwmots, thunder people;
-    Kashtiarts, rainbow people; Ka´chard, rain, the word being used in this
-    instance, however, as an emphatic invocation to the rulers of the cloud
-    people.</p>
-
-  <p>(2) Shi´wanna, people.</p>
-
-  <p><span class="pagenum" id="Page_124">124</span></p>
-
-  <p><i>Free translation</i>:—An appeal to the priests of ti´nia. Let the white
-    floating clouds—the clouds like the plains—the lightning, thunder,
-    rainbow, and cloud peoples, water the earth. Let the people of the
-    white floating clouds—the people of the clouds like the plains—the
-    lightning, thunder, rainbow and cloud peoples—come and work for us, and
-    water the earth.</p>
-
-  <div>
-    <div class="col50">
-      <p class="hang1">
-        3. Sha´-ka-ka<br />
-        Shwi´-ti-ra-wa-na<br />
-        Mai´-chi-na<br />
-        Shwi´-si-ni-ha-na-we<br />
-        Marsh´-ti-tä-mo<br />
-        Mor´-ri-tä-mo
-      </p>
-    </div>
-    <div class="col50">
-      <p class="hang1">
-        4. Sha´-ka-ka shi´-wan-na<br />
-        Shwi´-ti-ra-wa-na shi´-wan-na<br />
-        Mai´-chi-na shi´-wan-na<br />
-        Shwi´-si-ni-ha-na-we shi´-wan-na<br />
-        Marsh’ ti-tä-mo shi’-wan-na<br />
-        Mor´-ri-tä-mo shi´-wan-na
-      </p>
-    </div>
-  </div>
-
-  <p><i>Translation</i>:—Sha´kaka, spruce of the north; Shwi´tirawana, pine of
-    the west. Mai´china, oak of the south. Shwi´sinihanawe, aspen of the
-    east. Marsh´titämo, cedar of the zenith; Mor´ritämo, oak of the nadir.</p>
-
-  <p>(2) Shi´wanna, people.</p>
-
-  <p><i>Free translation</i>:—Cloud priest who ascends to ti´nia through the
-    heart of the spruce of the north; cloud priest who ascends to ti´nia
-    through the heart of the pine of the west; cloud priest who ascends
-    to ti´nia through the heart of the oak of the south; cloud priest who
-    ascends to ti´nia through the heart of the aspen of the east; cloud
-    priest who ascends to ti´nia through the heart of the cedar of the
-    zenith; cloud priest who ascends to ti´nia, through the heart of the
-    oak of the nadir; send your people to work for us, that the waters of
-    the six great springs may impregnate our mother, the earth, that she
-    may give to us the fruits of her being.</p>
-
-  <p>Though the trees of the cardinal points are addressed, the supplication
-    is understood to be made to priestly rulers of the cloud peoples of the
-    cardinal points.</p>
-
-  <div>
-    <div class="col50">
-      <p class="hang1">
-        5. Hĕn´-na-ti<br />
-        He´-äsh<br />
-        Pûr´-tu-wĭsh-ta<br />
-        Kŏw-mots<br />
-        Kash-ti-arts<br />
-        Ka´chard
-      </p>
-    </div>
-    <div class="col50">
-      <p class="noindent">
-        ka´-shi-wan-na<br />
-        ka´shi-wan-na<br />
-        ka´shi-wan-na<br />
-        ka´shi-wan-na<br />
-        ka´shi-wan-na<br />
-        ka´shi-wan-na<br />
-        ka´shi-wan-na (all people).
-      </p>
-    </div>
-  </div>
-
-  <p><i>Free translation</i>:—All the white floating clouds—all the clouds like
-    the plains—all the lightning, thunder, rainbow and cloud peoples, come
-    and work for us.</p>
-
-  <div>
-    <div class="col50">
-      <p class="hang1">
-        6. Sha´-ka-ka<br />
-        hwi´-ti-ra-wa-na<br />
-        Mai´-chi-na<br />
-        Shwi´-si-ni-ha-na-we<br />
-        Marsh´-ti-tä-mo<br />
-        Mor´-ri-tä-mo
-      </p>
-    </div>
-    <div class="col50">
-      <p class="noindent">
-        ka´-shi-wan-na<br />
-        ka´-shi-wan-na<br />
-        ka´-shi-wan-na<br />
-        ka´-shi-wan-na<br />
-        ka´-shi-wan-na<br />
-        ka´-shi-wan-na
-      </p>
-    </div>
-  </div>
-  <p>
-  </p>
-
-  <p><span class="pagenum" id="Page_125">125</span></p>
-
-  <p><i>Free translation</i>:—</p>
-
-  <div>
-    <div class="hang2">Priest of the spruce of the north, send all your people to work for us;</div>
-    <div class="hang2">Priest of the pine of the west, send all your people to work for us;</div>
-    <div class="hang2">Priest of the oak of the south, send all your people to work for us;</div>
-    <div class="hang2">Priest of the aspen of the east, send all your people to work for us;</div>
-    <div class="hang2">Priest of the cedar of the zenith, send all your people to work for us;</div>
-    <div class="hang2">Priest of the oak of the nadir, send all your people to work for us.</div>
-  </div>
-
-  <div>
-    <div class="col50">
-      <p class="hang1">
-        7. Hĕn´-na-ti<br />
-        He´-äsh<br />
-        Pûr-tu-wĭsh-ta<br />
-        Kŏw´-mots<br />
-        Kash´-ti-arts<br />
-        Ka´-chard
-      </p>
-    </div>
-    <div class="col50">
-      <p class="noindent">
-        ho´-chän-ni<br />
-        ho´-chän-ni<br />
-        ho´-chän-ni<br />
-        ho´-chän-ni<br />
-        ho´-chän-ni<br />
-        ho´-chän-ni
-      </p>
-    </div>
-  </div>
-
-  <p><i>Translation</i>:—Ho´chänni, arch ruler of the cloud priests of the
-    world.</p>
-
-  <p><i>Free translation</i>:—</p>
-
-  <div>
-    <div class="hang2">Ho´chänni of the white floating clouds of the world;</div>
-    <div class="hang2">Ho´chänni of the clouds like the plains of the world (referring to the cloud
-    people behind their masks);</div>
-    <div class="hang2">Ho´chänni of the lightning peoples of the world;</div>
-    <div class="hang2">Ho´chänni of the thunder peoples of the world;</div>
-    <div class="hang2">Ho´chänni of the rainbow peoples of the world;</div>
-    <div class="hang2">Ho´chänni of the cloud peoples of the world—send all your peoples to work
-    for us.</div>
-  </div>
-
-  <div>
-    <div class="col50">
-      <p class="hang1">
-        8. Sha-´ka-ka<br />
-        Shwi´ti-ra-wa-na<br />
-        Mai´-chi-na<br />
-        Shwi´si-ni-ha-na-we<br />
-        Marsh´-ti-tä-mo<br />
-        Mor´-ri-tä-mo
-      </p>
-    </div>
-    <div class="col50">
-      <p class="noindent">
-        ho´-chän-ni<br />
-        ho´-chän-ni<br />
-        ho´-chän-ni<br />
-        ho´-chän-ni<br />
-        ho´-chän-ni<br />
-        ho´-chän-ni
-      </p>
-    </div>
-  </div>
-
-  <p><i>Free translation</i>:—</p>
-
-  <div>
-    <div class="hang2">Ho´chänni of the spruce of the north;</div>
-    <div class="hang2">Ho´chänni of the pine of the west;</div>
-    <div class="hang2">Ho´chänni of the oak of the south;</div>
-    <div class="hang2">Ho´chänni of the aspen of the east;</div>
-    <div class="hang2">Ho´chänni of the cedar of the zenith;</div>
-    <div class="hang2">Ho´chänni of the oak of the nadir; send all your peoples to work
-    for us, that the waters of the six great springs of the world may
-    impregnate our mother the earth, that she may give to us the fruits
-    of her being.</div>
-  </div>
-
-  <h3 id="A_SONG_OF_THE_SHUWI_CHAIAN">A SONG OF THE SHŪ´WI CHAI´ÄN (SNAKE
-    SOCIETY) FOR HEALING THE SICK.</h3>
-
-  <div>
-    <div class="col50">
-      <p class="hang1">
-        1. Ska´-to-we chai´-än<br />
-        Ka´-span-na chai´-än<br />
-        Ko´-quai-ra chai’-än
-      </p>
-    </div>
-    <div class="col50">
-      <p class="noindent">
-        Quĭs´-sĕr-a chai´-än<br />
-        Hu´-wa-ka-chai´-än<br />
-        Ya´-ai chai´-än
-      </p>
-    </div>
-  </div>
-
-  <p><span class="pagenum" id="Page_126">126</span></p>
-
-  <p><i>Translation</i>:—Snake Society of the north, Snake Society of the west,
-    Snake Society of the south, Snake Society of the east, Snake Society of
-    the zenith, Snake Society of the nadir, come here and work with us.</p>
-
-  <div>
-    <div class="col50">
-      <p class="hang1">
-        2. Ho´-na-ai-te<br />
-        Ho´-na-ai-te<br />
-        Ho´-na-ai-te<br />
-        Ho´-na-ai-te<br />
-        Ho´-na-ai-te<br />
-        Ho´-na-ai-te
-      </p>
-    </div>
-    <div class="col50">
-      <p class="noindent">
-        Ska´-to-we chai´-än<br />
-        Ka´-span-na chai´-än<br />
-        Ko´-quai-ra chai´-än<br />
-        Quĭs´-sĕr-a chai´-än<br />
-        Hu´-wa-ka chai´-än<br />
-        Ya´-ai chai´-än
-      </p>
-    </div>
-  </div>
-
-  <p>An appeal to the ho´-naaites of the snake societies of the cardinal
-    points to be present and work for the curing of the sick.</p>
-
-  <div>
-    <div class="col50">
-      <p class="hang1">
-        3. Mo´-kaite chai´-än<br />
-        Ko´-hai chai´-än<br />
-        Tu-o´-pi chai´-än
-      </p>
-    </div>
-    <div class="col50">
-      <p class="noindent">
-        Ka´-kan chai´-än<br />
-        Tiä´-mi chai´-än<br />
-        Mai´tu-bo chai´-än.
-      </p>
-    </div>
-  </div>
-
-  <p>An appeal to the animals of the cardinal points to be present at the
-    ceremonial of healing.</p>
-
-  <div>
-    <div class="col50">
-      <p class="hang1">
-        4. Ho´-na-ai-te<br />
-        Ho´-na-ai-te<br />
-        Ho´-na-ai-te<br />
-        Ho´-na-ai-te<br />
-        Ho´-na-ai-te<br />
-        Ho´-na-ai-te
-      </p>
-    </div>
-    <div class="col50">
-      <p class="noindent">
-        Mo´-kaite chai´-än<br />
-        Ko´-hai chai´-än<br />
-        Tu-o´-pi chai´-än<br />
-        Ka´-kan chai´-än<br />
-        Ti-ä´-mi chai´-än<br />
-        Mai´-tu-bo chai´-än
-      </p>
-    </div>
-  </div>
-
-  <p>An appeal to the ho´naaites of the animal societies of the cardinal
-    points to be present at the ceremonial.</p>
-
-  <h3 id="A_RAIN_SONG_OF_THE_SKOYO_CHAIAN">A RAIN SONG OF THE SKO´YO CHAI´ÄN
-    (GIANT SOCIETY).</h3>
-
-  <div>
-    <div class="col2">1.</div>
-    <div class="col25 center">
-      Cher-ĕs ti mu<br />
-      <span class="small">Middle of the world below</span>
-    </div>
-    <div class="col25 center">
-      ko wai´ yä tu<br />
-      <span class="small">door of shi´pa-po</span>
-    </div>
-    <div class="col25 center">
-      ai´ ya mi wa wa<br />
-      <span class="small">my medicine is precious, it is as my heart</span>
-    </div>
-    <div class="col25 center">
-      Ĭsh to wa<br />
-      <span class="small">Arrow of lightning</span>
-    </div>
-    <div class="col25 center">
-      tiᵗkä ᵗsi mai ah<br />
-      <span class="small">come to us</span>
-    </div>
-    <div class="col25 center">
-      kosh´ te än<br />
-      <span class="small">echo</span>
-    </div>
-  </div>
-
-  <div class="mt2">
-    <div class="col2">2.</div>
-    <div class="col25 center">
-      Kai´ nu a we eh<br />
-      <span class="small">Who is it</span>
-    </div>
-    <div class="col25 center">
-      sha ka ka<br />
-      <span class="small">“spruce of north”</span>
-    </div>
-    <div class="col25 center">
-      ka´ shi wan na ti<br />
-      <span class="small">all your people</span>
-    </div>
-    <div class="col25 center">
-      ka´ ru ᵗsin i ah<br />
-      <span class="small">your thoughts</span>
-    </div>
-    <div class="col25 center">
-      ti´ kä ᵗsi mai ah<br />
-      <span class="small">come to us</span>
-    </div>
-  </div>
-
-  <div class="mt2">
-    <div class="col2">3.</div>
-    <div class="col25 center">
-      Kai´ nu ah we he<br />
-      <span class="small">Who is it</span>
-    </div>
-    <div class="col25 center">
-      hĕn´ na ti<br />
-      <span class="small">“white floatin clouds”</span>
-    </div>
-    <div class="col25 center">
-      ka´ ru ᵗsin i ah<br />
-      <span class="small">your thoughts</span>
-    </div>
-    <div class="col25 center">
-      ti´ kä ᵗsi mai ah<br />
-      <span class="small">come to us</span>
-    </div>
-    <div class="col25 center">
-      ka´ shi wan na ti<br />
-      <span class="small">all your people</span>
-    </div>
-    <div class="col25 center">
-      ka´ ru ᵗsin i ah<br />
-      <span class="small">your thoughts</span>
-    </div>
-    <div class="col25 center">
-      ti´ kä ᵗsi mai ah<br />
-      <span class="small">come to us</span>
-    </div>
-  </div>
-
-  <p><span class="pagenum" id="Page_127">127</span></p>
-
-  <div class="mt2">
-    <div class="col2">4.</div>
-    <div class="col25 center">
-      Kai´ nu ah we eh<br />
-      <span class="small">Who is it</span>
-    </div>
-    <div class="col25 center">
-      he´äsh shi ᵗsi<br />
-      <span class="small">“clouds like the plains”</span>
-    </div>
-    <div class="col25 center">
-      ka´ ru ᵗsin i ah<br />
-      <span class="small">your thoughts</span>
-    </div>
-    <div class="col25 center">
-      ti´ kä ᵗsi mai ah<br />
-      <span class="small">come to us</span>
-    </div>
-  </div>
-
-  <div class="mt3">
-    <div class="col2">5.</div>
-    <div class="col25 center">
-      Kai´ nu ah we he<br />
-      <span class="small">Who is it</span>
-    </div>
-    <div class="col25 center">
-      ĭsh to wa<br />
-      <span class="small">“arrow of lightning”</span>
-    </div>
-    <div class="col25 center">
-      ka´ ru ᵗsin i ah<br />
-      <span class="small">your thoughts</span>
-    </div>
-    <div class="col25 center">
-      ti´ kä ᵗsi mai ah<br />
-      <span class="small">come to me</span>
-    </div>
-  </div>
-
-  <div class="mt2">
-    <div class="col2">6.</div>
-    <div class="col25 center">
-      Kai´ nu ah we eh<br />
-      <span class="small">Who is it</span>
-    </div>
-    <div class="col25 center">
-      ha´ a ᵗsi ᵗsi´ at ᵗsi n̄i<br />
-      <span class="small">“earth horizon”</span>
-    </div>
-    <div class="col25 center">
-      ka´ shi wan na ti<br />
-      <span class="small">all your people</span>
-    </div>
-    <div class="col25 center">
-      ka´ ru ᵗsin i ah<br />
-      <span class="small">your thought</span>
-    </div>
-    <div class="col25 center">
-      ti´ kä ᵗsi mai ah<br />
-      <span class="small">come to us</span>
-    </div>
-  </div>
-
-  <p class="mt2"><i>Free translation</i>:—We, the ancient ones, ascended from the middle of
-    the world below, through the door of the entrance to the lower world,
-    we hold our songs to the cloud, lightning, and thunder peoples as we
-    hold our own hearts; our medicine is precious. (Addressing the people
-    of ti´nia:) We entreat you to send your thoughts to us that we may sing
-    your songs straight, so that they will pass over the straight road to
-    the cloud priests that they may cover the earth with water, so that she
-    may bear all that is good for us.</p>
-
-  <p>Lightning people, send your arrows to the middle of the earth, hear the
-    echo (meaning that the thunder people are flapping their wings among
-    the cloud and lightning peoples). Who is it (the singers pointing to
-    the north)? The people of the spruce of the north. All your people
-    and your thoughts come to us. Who is it? People of the white floating
-    clouds. Your thoughts come to us, all your people and your thoughts
-    come to us. Who is it (pointing above)? People of the clouds like the
-    plains. Your thought comes to us. Who is it? The lightning people. Your
-    thoughts come to us. Who is it? Cloud people at the horizon. All your
-    people and your thoughts come to us.</p>
-
-  <h3 id="A_SONG_OF_THE_SKOYO_CHAIAN">A SONG OF THE SKO´YO CHAI´ÄN (GIANT
-    SOCIETY) FOR HEALING THE SICK.</h3>
-
-  <div class="col35 center">
-    Ah´......ha......ha......wa´-mi<br />
-    <span class="small">Sand painting</span>
-  </div>
-
-  <div class="mt2">
-    <div class="col2">1.</div>
-    <div class="col25 center">
-      Kai´-nu-a......we......eh<br />
-      <span class="small">Who is it</span>
-    </div>
-    <div class="col10 center">
-      mo´kai-ra<br />
-      <span class="small">cougar</span>
-    </div>
-    <div class="col20 center">
-      ho´-na-wa-ai-te<br />
-      <span class="small">theurgist</span>
-    </div>
-    <div class="col20 center">
-      nu-ro-wa-ah<br />
-      <span class="small">all is yours</span>
-    </div>
-    <div class="col25 center">
-      ka´-ᵗsi-ma-ah<br />
-      <span class="small">take away all disease</span>
-    </div>
-  </div>
-
-  <div class="mt2">
-    <div class="col2">2.</div>
-    <div class="col25 center">
-      Kai´-nu-a......we......eh<br />
-      <span class="small">Who is it</span>
-    </div>
-    <div class="col10 center">
-      ko´-hai-ya<br />
-      <span class="small">bear</span>
-    </div>
-    <div class="col20 center">
-      ho´-na-wa-ai-te<br />
-      <span class="small">theurgist</span>
-    </div>
-    <div class="col20 center">
-      nu-ro-wa-ah<br />
-      <span class="small">all is yours</span>
-    </div>
-    <div class="col25 center">
-      ka´-ᵗsi-ma-ah<br />
-      <span class="small">take away all disease</span>
-    </div>
-  </div>
-
-  <div class="mt2">
-    <div class="col2">3.</div>
-    <div class="col25 center">
-      Kai-nu-a......we......eh<br />
-      <span class="small">Who is it</span>
-    </div>
-    <div class="col10 center">
-      tu´-pi-na<br />
-      <span class="small">badger</span>
-    </div>
-    <div class="col20 center">
-      ho´-na-wa-ai-te<br />
-      <span class="small">theurgist</span>
-    </div>
-    <div class="col20 center">
-      nu-ro-wa-ah<br />
-      <span class="small">all is yours</span>
-    </div>
-    <div class="col25 center">
-      ka´-ᵗsi-ma-ah<br />
-      <span class="small">take away all disease</span>
-    </div>
-  </div>
-
-  <p><span class="pagenum" id="Page_128">128</span></p>
-
-  <div class="mt2">
-    <div class="col2">4.</div>
-    <div class="col25 center">
-      Kai-nu-a......we......eh<br />
-      <span class="small">Who is it</span>
-    </div>
-    <div class="col10 center">
-      ka´-kan-na<br />
-      <span class="small">wolf</span>
-    </div>
-    <div class="col20 center">
-      ho´-na-wa-ai-te<br />
-      <span class="small">theurgist</span>
-    </div>
-    <div class="col20 center">
-      nu-ro-wa-ah<br />
-      <span class="small">all is yours</span>
-    </div>
-    <div class="col25 center">
-      ka´-ᵗsi-ma-ah<br />
-      <span class="small">take away all disease</span>
-    </div>
-  </div>
-
-  <div class="mt2">
-    <div class="col2">5.</div>
-    <div class="col25 center">
-      Kai-nu-a......we......eh<br />
-      <span class="small">Who is it</span>
-    </div>
-    <div class="col10 center">
-      tä´-mi-na<br />
-      <span class="small">eagle</span>
-    </div>
-    <div class="col20 center">
-      ho´-na-wa-ai-te<br />
-      <span class="small">theurgist</span>
-    </div>
-    <div class="col20 center">
-      nu-ro-wa-ah<br />
-      <span class="small">all is yours</span>
-    </div>
-    <div class="col25 center">
-      ka´-ᵗsi-ma-ah<br />
-      <span class="small">take away all disease</span>
-    </div>
-  </div>
-
-  <div class="mt2">
-    <div class="col2">6.</div>
-    <div class="col25 center">
-      Kai-nu-a......we......eh<br />
-      <span class="small">Who is it</span>
-    </div>
-    <div class="col10 center">
-      ma´i-tu-bo<br />
-      <span class="small">shrew</span>
-    </div>
-    <div class="col20 center">
-      ho´-na-wa-ai-te<br />
-      <span class="small">theurgist</span>
-    </div>
-    <div class="col20 center">
-      nu-ro-wa-ah<br />
-      <span class="small">all is yours</span>
-    </div>
-    <div class="col25 center">
-      ka´-ᵗsi-ma-ah<br />
-      <span class="small">take away all disease</span>
-    </div>
-  </div>
-
-  <p class="mt2"><i>Free translation</i>:—Lion of the north, see the sand
-    painting which you
-    have given us (a voice is heard). Who is it? “The lion.” I am but your
-    theurgist; you possess all power; lend me your mind and your heart that
-    I may penetrate the flesh and discover the disease. Through me, your
-    theurgist, take away all disease.</p>
-
-  <p>This appeal is repeated to each of the animals named.</p>
-
-  <h3 id="A_RAIN_SONG_OF_THE_HISTIAN_CHAIAN">A RAIN SONG OF THE HĬSTIÄN CHAI´ÄN
-    (KNIFE SOCIETY).</h3>
-
-  <div class="mt2">
-    <div class="col2">1.</div>
-    <div class="col16 center">
-      Ha´-ta-we<br />
-      <span class="small">Corn pollen</span>
-    </div>
-    <div class="col16 center">
-      sĕr´-ra-ᵗse<br />
-      <span class="small">pass over the road</span>
-    </div>
-    <div class="col10 center">
-      yu´-wa<br />
-      <span class="small">there</span>
-    </div>
-    <div class="col16 center">
-      ti´tä-mi<br />
-      <span class="small">north</span>
-    </div>
-    <div class="col25 center">
-      ka´-wash-ti-ma<br />
-      <span class="small">spring of the north</span>
-    </div>
-    <div class="col10 center">
-      ko´-tû<br />
-      <span class="small">mountain</span>
-    </div>
-  </div>
-
-  <div class="mt2">
-    <div class="col2">2.</div>
-    <div class="col16 center">
-      Ha´-ta-we<br />
-      <span class="small">Corn pollen</span>
-    </div>
-    <div class="col16 center">
-      sĕr´-ra-ᵗse<br />
-      <span class="small">pass over the road</span>
-    </div>
-    <div class="col10 center">
-      yu´-wa<br />
-      <span class="small">there</span>
-    </div>
-    <div class="col16 center">
-      po’-na<br />
-      <span class="small">west</span>
-    </div>
-    <div class="col25 center">
-      ᵗsi´-pĭn<br />
-      <span class="small">spring of the west</span>
-    </div>
-    <div class="col10 center">
-      ko’-tû<br />
-      <span class="small">mountain</span>
-    </div>
-  </div>
-
-  <div class="mt2">
-    <div class="col2">3.</div>
-    <div class="col16 center">
-      Ha´-ta-we<br />
-      <span class="small">Corn pollen</span>
-    </div>
-    <div class="col16 center">
-      sĕr´-ra-ᵗse<br />
-      <span class="small">pass over the road</span>
-    </div>
-    <div class="col10 center">
-      yu´-wa<br />
-      <span class="small">there</span>
-    </div>
-    <div class="col16 center">
-      ko´wa<br />
-      <span class="small">south</span>
-    </div>
-    <div class="col25 center">
-      tŏw´-o-tu-ma<br />
-      <span class="small">spring of the south</span>
-    </div>
-    <div class="col10 center">
-      ko´-tû<br />
-      <span class="small">mountain</span>
-    </div>
-  </div>
-
-  <div class="mt2">
-    <div class="col2">4.</div>
-    <div class="col16 center">
-      Ha´-ta-we<br />
-      <span class="small">Corn pollen</span>
-    </div>
-    <div class="col16 center">
-      sĕr´-ra-ᵗse<br />
-      <span class="small">pass over the road</span>
-    </div>
-    <div class="col10 center">
-      yu´-wa<br />
-      <span class="small">there</span>
-    </div>
-    <div class="col16 center">
-      ha´-na-mi<br />
-      <span class="small">east</span>
-    </div>
-    <div class="col25 center">
-      ku´-chän<br />
-      <span class="small">spring of the east</span>
-    </div>
-    <div class="col10 center">
-      ko´-tû<br />
-      <span class="small">mountain</span>
-    </div>
-  </div>
-
-  <div class="mt2">
-    <div class="col2">5.</div>
-    <div class="col16 center">
-      Ha´-ta-we<br />
-      <span class="small">Corn pollen</span>
-    </div>
-    <div class="col16 center">
-      sĕr´-ra-ᵗse<br />
-      <span class="small">pass over the road</span>
-    </div>
-    <div class="col10 center">
-      yu´-wa<br />
-      <span class="small">there</span>
-    </div>
-    <div class="col16 center">
-      ti´-na-mi<br />
-      <span class="small">zenith</span>
-    </div>
-    <div class="col25 center">
-      ko´-wa-tu-ma<br />
-      <span class="small">spring of the zenith</span>
-    </div>
-    <div class="col10 center">
-      ko´-tû<br />
-      <span class="small">mountain</span>
-    </div>
-  </div>
-
-  <div class="mt2">
-    <div class="col2">6.</div>
-    <div class="col16 center">
-      Ha´-ta-we<br />
-      <span class="small">Corn pollen</span>
-    </div>
-    <div class="col16 center">
-      sĕr´-ra-ᵗse<br />
-      <span class="small">pass over the road</span>
-    </div>
-    <div class="col10 center">
-      yu´-wa<br />
-      <span class="small">there</span>
-    </div>
-    <div class="col16 center">
-      nûr´-ka-mi<br />
-      <span class="small">nadir</span>
-    </div>
-    <div class="col25 center">
-      sti´-a-chän-na<br />
-      <span class="small">spring of the nadir</span>
-    </div>
-    <div class="col10 center">
-      ko´-tû<br />
-      <span class="small">mountain</span>
-    </div>
-  </div>
-
-  <p class="mt2"><i>Free translation</i>:—Corn pollen pass over the north road<a id="FNanchor_24" href="#Footnote_24"
-      class="fnanchor">[24]</a> to the
-    spring of the north mountain, that the cloud people may ascend from the
-    spring in the heart of the mountain to ti´nia and water the earth. The
-    same is repeated for the five remaining cardinal points.</p>
-
-  <h3>A RAIN SONG OF THE HĬSTIÄN CHAI´ÄN (KNIFE SOCIETY).</h3>
-
-  <div class="col35 center">
-    Ho´......hai......hai......ho´
-  </div>
-
-  <div class="mt2">
-    <div class="col2">1.</div>
-    <div class="col25 center">
-      Yu´-wa......ti´tä-mi<br />
-      <span class="small">There&nbsp; &nbsp; &nbsp; &nbsp; &nbsp; north</span>
-    </div>
-    <div class="col16 center">
-      ka´-wish-ti-ma<br />
-      <span class="small">spring</span>
-    </div>
-    <div class="col20 center">
-      sha´......ka-ka<br />
-      <span class="small">spruce of the north</span>
-    </div>
-    <div class="col25 center">
-      ka´-shi......wan......na<br />
-      <span class="small">all cloud&nbsp; &nbsp; &nbsp; &nbsp; people</span>
-    </div>
-    <div class="col10 center">
-      ha´-ti<br />
-      <span class="small">where</span>
-    </div>
-  </div>
-
-  <div class="mt2">
-    <div class="col2">2.</div>
-    <div class="col25 center">
-      Yu´-wa-po-na-mi<br />
-      <span class="small">There in the west</span>
-    </div>
-    <div class="col25 center">
-      shwi´-ti-ra-wa-na<br />
-      <span class="small">pine of the west</span>
-    </div>
-    <div class="col25 center">
-      ka´-shi......wan......na<br />
-      <span class="small">all&nbsp; &nbsp; &nbsp; &nbsp; &nbsp; &nbsp; &nbsp;
-        &nbsp; people</span>
-    </div>
-    <div class="col25 center">
-      ha´-ti<br />
-      <span class="small">where</span>
-    </div>
-  </div>
-
-  <p><span class="pagenum" id="Page_129">129</span></p>
-
-  <div class="mt2">
-    <div class="col2">3.</div>
-    <div class="col25 center">
-      Yu´-wa......ko´-wa-mi<br />
-      <span class="small">There&nbsp; &nbsp; &nbsp; &nbsp; &nbsp; south</span>
-    </div>
-    <div class="col10 center">
-      ᵗ´se-ya<br />
-      <span class="small">great</span>
-    </div>
-    <div class="col25 center">
-      mai´-chi-na<br />
-      <span class="small">oak of the south</span>
-    </div>
-    <div class="col25 center">
-      ka´-shi......wan......na<br />
-      <span class="small">all&nbsp; &nbsp; &nbsp; &nbsp; &nbsp; &nbsp; &nbsp;
-        &nbsp; people</span>
-    </div>
-    <div class="col10 center">
-      ha´-ti<br />
-      <span class="small">where</span>
-    </div>
-  </div>
-
-  <div class="mt2">
-    <div class="col2">4.</div>
-    <div class="col25 center">
-      Yu´-wa......ha´......na-mi<br />
-      <span class="small">There&nbsp; &nbsp; &nbsp; &nbsp; &nbsp; &nbsp; &nbsp; &nbsp; &nbsp;
-        &nbsp; &nbsp; east</span>
-    </div>
-    <div class="col25 center">
-      shwi´si-ni-ha-na-we<br />
-      <span class="small">aspen of the east</span>
-    </div>
-    <div class="col25 center">
-      ka´shi......wan......na<br />
-      <span class="small">all&nbsp; &nbsp; &nbsp; &nbsp; &nbsp; people</span>
-    </div>
-    <div class="col25 center">
-      ha-´ti<br />
-      <span class="small">where</span>
-    </div>
-  </div>
-
-  <div class="mt2">
-    <div class="col2">5.</div>
-    <div class="col25 center">
-      Yu´-wa......ti´-na-mi<br />
-      <span class="small">There&nbsp; &nbsp; &nbsp; &nbsp; the zenith</span>
-    </div>
-    <div class="col25 center">
-      marsh´-ti-tä-mo<br />
-      <span class="small">cedar of the zenith</span>
-    </div>
-    <div class="col25 center">
-      ka´-shi......wan......na<br />
-      <span class="small">all&nbsp; &nbsp; &nbsp; &nbsp; &nbsp; &nbsp; &nbsp; people</span>
-    </div>
-    <div class="col25 center">
-      ha´-ti<br />
-      <span class="small">where</span>
-    </div>
-  </div>
-
-  <div class="mt2">
-    <div class="col2">6.</div>
-    <div class="col25 center">
-      Yu´-wa......nûr´-ka-mi<br />
-      <span class="small">There&nbsp; &nbsp; &nbsp; &nbsp; &nbsp; earth</span>
-    </div>
-    <div class="col25 center">
-      mor´-ri-tä-mo<br />
-      <span class="small">oak of the earth</span>
-    </div>
-    <div class="col25 center">
-      ka´-shi......wan......na<br />
-      <span class="small">all&nbsp; &nbsp; &nbsp; &nbsp; &nbsp; &nbsp;
-        people</span>
-    </div>
-    <div class="col25 center">
-      ha´-ti<br />
-      <span class="small">where</span>
-    </div>
-  </div>
-
-  <div class="mt2">
-    <div class="col2">7.</div>
-    <div class="col35 center">
-      Ho´......hai......hai......ho´<br />
-      <span class="small">The Quer´ränna has the same song.</span>
-    </div>
-    <div class="col35">&nbsp;</div>
-    <div class="col25">&nbsp;</div>
-  </div>
-
-  <p class="mt2"><i>Free Translation</i>:—</p>
-
-  <p>1. Where are all the cloud people of the spring or heart of the spruce
-    of the north? There in the north [the singers pointing to the north].</p>
-
-  <p>2. Where are all the cloud people of the pine of the west? There in the
-    west [the singers pointing to the west].</p>
-
-  <p>3. Where are all the cloud people of the great oak of the south? There
-    in the south [the singers pointing to the south].</p>
-
-  <p>4. Where are all the cloud people of the aspen of the east? There in
-    the east [the singers pointing to the east].</p>
-
-  <p>5. Where are all the cloud people of the cedar of the zenith? There in
-    the zenith [the singers pointing upward].</p>
-
-  <p>6. Where are all the cloud people of the nadir? There [the singers
-    pointing to the earth].</p>
-
-  <h3 id="PORTIAN_OF_A_RAIN_SONG_OF_THE_HISTIAN_CHAIAN">PORTION OF A RAIN SONG
-    OF THE HĬSTIÄN CHAI´ÄN (KNIFE SOCIETY).</h3>
-
-  <div class="col50 center">
-    Ha´ ah oh hai e är&nbsp; &nbsp; &nbsp; ha´ ah oh hai e är<a id="FNanchor_25" href="#Footnote_25" class="fnanchor">[25]</a>
-  </div>
-
-  <div class="mt2">
-    <div class="col2">1.</div>
-    <div class="col25 center">
-      Yu-wa......ti´-i-ta<br />
-      <span class="small">There&nbsp; &nbsp; &nbsp; &nbsp; north</span>
-    </div>
-    <div class="col25 center">
-      shi´-pa-po<br />
-      <span class="small">entrance to lower world</span>
-    </div>
-    <div class="col10 center">
-      ni´-ma<br />
-      <span class="small">ascended</span>
-    </div>
-    <div class="col16 center">
-      mo´-kaite<br />
-      <span class="small">cougar</span>
-    </div>
-    <div class="col20 center">
-      ha´-ro-ᵗse<br />
-      <span class="small">man</span>
-    </div>
-  </div>
-
-  <div class="col50 center mt3">
-    Ha´ ah oh hai e är&nbsp; &nbsp; &nbsp; ha´ ah oh hai e är
-  </div>
-
-  <div class="mt2">
-    <div class="col2">2.</div>
-    <div class="col25 center">
-      Yu-wa......ti´-i-ta<br />
-      <span class="small">There&nbsp; &nbsp; &nbsp; &nbsp; north</span>
-    </div>
-    <div class="col25 center">
-      shi´-pa-po<br />
-      <span class="small">entrance to lower world</span>
-    </div>
-    <div class="col10 center">
-      ni´ma<br />
-      <span class="small">ascended</span>
-    </div>
-    <div class="col16 center">
-      ko´-hai-ra<br />
-      <span class="small">bear</span>
-    </div>
-    <div class="col20 center">
-      ha´ro-ᵗse<br />
-      <span class="small">man</span>
-    </div>
-  </div>
-
-  <div class="col50 center mt3">
-    Ha´ ah oh hai e är&nbsp; &nbsp; &nbsp; ha´ ah oh hai e är
-  </div>
-
-  <div class="mt2">
-    <div class="col2">3.</div>
-    <div class="col25 center">
-      Yu-wa......ti´-i-ta<br />
-      <span class="small">There&nbsp; &nbsp; &nbsp; &nbsp; north</span>
-    </div>
-    <div class="col25 center">
-      shi´-pa-po<br />
-      <span class="small">entrance to lower world</span>
-    </div>
-    <div class="col10 center">
-      ni´ma<br />
-      <span class="small">ascended</span>
-    </div>
-    <div class="col16 center">
-      tu’-pi-na<br />
-      <span class="small">badger</span>
-    </div>
-    <div class="col20 center">
-      ha´-ro-ᵗse<br />
-      <span class="small">man</span>
-    </div>
-  </div>
-
-  <div class="col50 center mt3">
-    Ha´ ah oh hai e är&nbsp; &nbsp; &nbsp; ha´ ah oh hai e är
-  </div>
-
-  <div class="mt2">
-    <div class="col2">4.</div>
-    <div class="col25 center">
-      Yu-wa......ti´-i-ta<br />
-      <span class="small">There&nbsp; &nbsp; &nbsp; &nbsp; north</span>
-    </div>
-    <div class="col25 center">
-      shi´-pa-po<br />
-      <span class="small">entrance to lower world</span>
-    </div>
-    <div class="col10 center">
-      ni´ma<br />
-      <span class="small">ascended</span>
-    </div>
-    <div class="col16 center">
-      ka´-kan-na<br />
-      <span class="small">wolf</span>
-    </div>
-    <div class="col20 center">
-      ha´-ro-ᵗse<br />
-      <span class="small">man</span>
-    </div>
-  </div>
-
-  <div class="col50 center mt3">
-    Ha´ ah oh hai e är&nbsp; &nbsp; &nbsp; ha´ ah oh hai e är
-  </div>
-
-  <div class="mt2">
-    <div class="col2">5.</div>
-    <div class="col25 center">
-      Yu-wa......ti´-i-ta<br />
-      <span class="small">There&nbsp; &nbsp; &nbsp; &nbsp; north</span>
-    </div>
-    <div class="col25 center">
-      shi´-pa-po<br />
-      <span class="small">entrance to lower world</span>
-    </div>
-    <div class="col10 center">
-      ni´ma<br />
-      <span class="small">ascended</span>
-    </div>
-    <div class="col16 center">
-      ti-ä´mi<br />
-      <span class="small">eagle</span>
-    </div>
-    <div class="col20 center">
-      ha´-ro-ᵗse<br />
-      <span class="small">man</span>
-    </div>
-  </div>
-
-  <div class="col50 center mt3">
-    Ha´ ah oh hai e är&nbsp; &nbsp; &nbsp; ha´ ah oh hai e är
-  </div>
-
-  <p><span class="pagenum" id="Page_130">130</span></p>
-
-  <div class="mt2">
-    <div class="col2">6.</div>
-    <div class="col25 center">
-      Yu-wa......ti´-i-ta<br />
-      <span class="small">There&nbsp; &nbsp; &nbsp; &nbsp; north</span>
-    </div>
-    <div class="col25 center">
-      shi´-pa-po<br />
-      <span class="small">entrance to lower world</span>
-    </div>
-    <div class="col10 center">
-      ni´ma<br />
-      <span class="small">ascended</span>
-    </div>
-    <div class="col16 center">
-      mai-tu-bo<br />
-      <span class="small">shrew</span>
-    </div>
-    <div class="col20 center">
-      ha´-ro-ᵗse<br />
-      <span class="small">man</span>
-    </div>
-  </div>
-
-  <p class="mt2">An appeal to the animals of the cardinal points to intercede with the
-    cloud people to water the earth. This song is long and elaborate.
-    It begins by stating that their people, the cougar people and the
-    others mentioned, ascended to ha´arts, the earth, through the opening,
-    shi´papo, in the north. It then recounts various incidents in the lives
-    of these beings, with appeals at intervals for their intercession with
-    the cloud people.</p>
-
-  <h3 id="A_RAIN_SONG_OF_THE_QUERRANNA_CHAIAN">A RAIN SONG OF THE QUER´RÄNNA CHAI´ÄN.</h3>
-
-  <div class="mt2">
-    <div class="col25 center">
-      Hĕn´-na-ti<br />
-      <span class="small">White floating clouds.</span>
-    </div>
-    <div class="col20 center">
-      he´-äsh<br />
-      <span class="small">clouds like the plains</span>
-    </div>
-    <div class="col10 center">
-      O´-shats<br />
-      <span class="small">sun</span>
-    </div>
-    <div class="col10 center">
-      Ta´-wac<br />
-      <span class="small">moon</span>
-    </div>
-    <div class="col10 center">
-      Mo´-kaite<br />
-      <span class="small">cougar</span>
-    </div>
-    <div class="col10 center">
-      ko´hai<br />
-      <span class="small">bear</span>
-    </div>
-    <div class="col10 center">
-      Tu-o´-pi<br />
-      <span class="small">badger</span>
-    </div>
-  </div>
-
-  <div class="mt2">
-    <div class="col10 center">
-      Ka´kan<br />
-      <span class="small">wolf</span>
-    </div>
-    <div class="col10 center">
-      Ti-ä´-mi<br />
-      <span class="small">eagle</span>
-    </div>
-    <div class="col16 center">
-      Mai-tu-bo<br />
-      <span class="small">shrew</span>
-    </div>
-    <div class="col20 center">
-      Ma´-a-se-we<br />
-      <span class="small">elder war hero</span>
-    </div>
-    <div class="col20 center">
-      Uyuuyewĕ<br />
-      <span class="small">younger war hero</span>
-    </div>
-    <div class="col25 center">
-      Sa´-mai-hai-a<br />
-      <span class="small">name of warrior of the north</span>
-    </div>
-  </div>
-
-  <div class="mt2">
-    <div class="col20 center">
-      Shi´-no-hai-a<br />
-      <span class="small">name of warrior</span>
-    </div>
-    <div class="col20 center">
-      Yu´-ma-hai-a<br />
-      <span class="small">name of warrior of the south</span>
-    </div>
-    <div class="col20 center">
-      Ah´-wa-hai-a<br />
-      <span class="small">name of warrior of the east</span>
-    </div>
-    <div class="col20 center">
-      Pe´-ah-hai-a<br />
-      <span class="small">name of warrior of zenith</span>
-    </div>
-    <div class="col20 center">
-      Sa´-ra-hai-a<br />
-      <span class="small">name of warrior of nadir</span>
-    </div>
-  </div>
-
-  <div class="mt2">
-    <div class="col25 center">
-      Wai-ti-chän-ni<br />
-      <span class="small">medicine water bowl</span>
-    </div>
-    <div class="col25 center">
-      ai-wan-na-tuon-ñi<br />
-      <span class="small">cloud bowl</span>
-    </div>
-    <div class="col25 center">
-      Shi´-wan-na-wa-tu-un<br />
-      <span class="small">ceremonial water vase</span>
-    </div>
-    <div class="col25 center">
-      hi-än-ye<br />
-      <span class="small">I make a road of meal</span>
-    </div>
-  </div>
-
-  <div class="mt2">
-    <div class="col20 center">
-      Hi´-ah-är-ra<br />
-      <span class="small">the ancient road</span>
-    </div>
-    <div class="col20 center">
-      hi´-a-mo-ñi<br />
-      <span class="small">the ancient road</span>
-    </div>
-    <div class="col35 center">
-      Hi-shi-ko-yaᵗsas-pa<br />
-      <span class="small">white shell bead woman who lives where the sun descends</span>
-    </div>
-    <div class="col25 center">
-      sho´-pok-ti-ä-ma<br />
-      <span class="small">whirlwind</span>
-    </div>
-  </div>
-
-  <div class="mt2">
-    <div class="col20 center">
-      Sûs´-sĭs-tin-na-ko<br />
-      <span class="small">creator</span>
-    </div>
-    <div class="col10 center">
-      ya´-ya<br />
-      <span class="small">mother</span>
-    </div>
-    <div class="col25 center">
-      ko´-chi-na-ko<br />
-      <span class="small">yellow woman of the north</span>
-    </div>
-    <div class="col25 center">
-      Mĕr´-ri-na-ko<br />
-      <span class="small">blue woman of the west</span>
-    </div>
-    <div class="col20 center">
-      kûr´-kan-­ñi-na-ko<br />
-      <span class="small">red woman of the south</span>
-    </div>
-  </div>
-
-  <div class="mt2">
-    <div class="col25 center">
-      Ka´-shi-na-ko<br />
-      <span class="small">white woman of the east</span>
-    </div>
-    <div class="col25 center">
-      quĭs-sĕr-ri-na-ko<br />
-      <span class="small">slightly yellow woman of the zenith</span>
-    </div>
-    <div class="col25 center">
-      mu-nai-na-ko<br />
-      <span class="small">dark woman of the nadir</span>
-    </div>
-  </div>
-
-  <p class="mt2"><i>Free translation</i>:—White floating clouds. Clouds like the plains come
-    and water the earth. Sun embrace the earth that she may be fruitful.
-    Moon, lion of the north, bear of the west, badger of the south, wolf
-    of the east, eagle of the heavens, shrew of the earth, elder war hero,
-    younger war hero, warriors of the six mountains of the world, intercede
-    with the cloud people for us, that they may water the earth. Medicine
-    bowl, cloud bowl, and water vase give us your hearts, that the earth
-    may be watered. I make the ancient road of meal, that my song may pass
-    straight over it—the ancient road. White shell bead woman who lives
-    where the sun goes down, mother whirlwind, father Sûs´sĭstĭnnako,
-    mother Ya´ya, creator of good thoughts, yellow woman of the north, blue
-    woman of the west, red woman of the south, white woman of the east,
-    slightly yellow woman of the zenith, and dark woman of the nadir, I ask
-    your intercession with the cloud people.</p>
-
-  <h3 id="PRAYER_FOR_SICK_INFANT">PRAYER FOR SICK INFANT.</h3>
-
-  <p>While the Sia have great faith in the power of their theurgists,
-    individually they make efforts to save the lives of their dear ones
-    even after the failure of the theurgist. Such is their belief in the
-    supplications <span class="pagenum" id="Page_131">131</span>of the good of
-    heart, that the vice-theurgist of the
-    Snake Society, who is one of the writer’s staunchest friends, rode many
-    miles to solicit her prayers for his ill infant. He placed in her hand
-    a tiny package of shell mixture done up in a bit of corn husk, and,
-    clasping the hand with both of his, he said: “Your heart being good,
-    your prayers travel fast to the sun and Ko´pĭshtaia.” He, then, in the
-    most impressive manner, repeated the following prayer:</p>
-
-  <p>(1) Ku-chŏr-pĭsh-tai-a (2) Ku-chŏr-na-tä-ni (3) Ku´ti ot se ä ta (4)
-    Pai´-ä-tä-mo ki-ᵗchän-ni (5) Ha´-mi ha´-notch (6) U-wa mash-ta-ñi
-    (7) Ka´a-wĭnck (8) Ya´-ya (9) U-ä-mûts (10 Ka´-a-wĭinck (11) Sha´-mi wĭnck
-    (12) U-we-chai-ni (13) Ñi na mats (14) ñi to ñi (15) ᵗsi tu ma ñi to ñi (16) Na´ wai pi cha.</p>
-
-  <h3><i>Explanation of prayer by governor for his sick child.</i></h3>
-
-  <p>(1) Your thoughts and heart are united with Ko´pĭshtaia; you daily draw
-    the sacred breath of life.</p>
-
-  <p>(2) Your thoughts are great and pass first over the road to the sun
-    father and Ko´pĭshtaia.</p>
-
-  <p>(3) Our thoughts and hearts are as one, but yours are first.</p>
-
-  <div class="mt0 mb0">
-    <div class="col35 ml1 mt0">(4) A man of the world.<br />
-      (5) Of the tobacco family.</div>
-    <div class="col50"><span class="x200">}</span> Referring to the child.</div>
-  </div>
-
-  <p>(6) You will be to the child as a mother, and the child will be as your
-    own for all time to come; your thoughts will always be for one another.</p>
-
-  <p>(7) The hearts of ourselves and the child be united and as one heart
-    henceforth; those of us who pray for the child will be known by the
-    child and the child by us, even though the child has not been seen by
-    us; we will know one another by our hearts and the child will greet you
-    as——</p>
-
-  <p>(8) Mother.</p>
-
-  <p>(9) Take the child into your arms as your own.</p>
-
-  <p>(10) That the hearts of ourselves and the child’s be united and as one
-    heart; henceforth those of us who pray for this child will be known by
-    the child and the child by us; though the child has not been seen by
-    us, we will know one another by our hearts.</p>
-
-  <p>(11) May he have a good heart.</p>
-
-  <p>(12) May all good words come straight from his heart and pass over the
-    straight road.</p>
-
-  <p>(13) While he is growing from childhood to youth.</p>
-
-  <p>(14) While he is growing from youth to manhood.</p>
-
-  <p>(15) And may he be valued as he grows from manhood to old age.</p>
-
-  <p>(16) May the child be beautiful and happy.</p>
-
-  <p>When one is ill from the heat of the sun he sprinkles corn pollen or
-    meal to the sun, saying, “Father, I am ill in my head, it reaches my
-    heart; I pay you with this meal; I give it to you as food, and will be
-    thankful to you to take away my malady.”</p>
-
-  <p><span class="pagenum" id="Page_132">132</span></p>
-
-  <div class="chapter" id="CHILDBIRTH">
-    <h2>CHILDBIRTH.</h2>
-  </div>
-
-  <p>One of the most sacred and exclusive rites of the Sia is associated
-    with childbirth.</p>
-
-  <p>The accouchement here described was observed in May, 1890, at this
-    pueblo. Upon discovering the woman to be in a state of gestation,
-    the writer made every effort to obtain her consent, and that of the
-    doctress and members of her family to be present at the birth of the
-    child. She kept vigilant watch upon the woman and on the morning of the
-    twenty-second learned that the event was imminent.</p>
-
-  <p>Upon inquiring of the father of the women the same morning why he did
-    not go to the fields, he replied, “I can only sit and wait for the
-    little one to come; I must be with my daughter.” He was busy during the
-    day making beads of bits of shells, reducing them to the proper size by
-    rubbing them on a flat stone, afterwards piercing each piece by means
-    of a rotary drill. The following day he sat weaving a band to tie his
-    grandson’s hair. The woman worked as usual with her sewing and prepared
-    the family meals.</p>
-
-  <p>After the evening meal (which was some time before dark) on the 22d,
-    the family, consisting of the parents of the woman to be confined, her
-    husband and two boys of 8 and 9 years, gathered in the family living
-    room (this room being 15 by 35 feet). It was evident that the woman was
-    regarded with great consideration and interest, especially by her fond
-    parents, who by the way, were foster parents, the woman being a Navajo.
-    At the time of the removal of the Navajo to the Bosque Redondo, this
-    child was left by her mother in the pueblo of Sia and has since lived
-    with her foster parents.</p>
-
-  <p>On the evening of the 23d they gathered as before into the living room,
-    which had been specially prepared for the event. A small quantity of
-    raw cotton, a knife, and a string lay upon a shelf, and the infant’s
-    small wardrobe, consisting of a tiny sheet of white cotton, pieces of
-    calico and a diminutive Navajo blanket, which were gifts to the child,
-    were laid on a table in the farther end of the room. The family sat in
-    anxious expectancy.</p>
-
-  <p>It is the woman’s privilege to select her officiating ho´naaite
-    theurgist, and if her husband or father be a ho´naaite, or vicar of
-    a cult society, she usually selects one or the other, otherwise she
-    requests her husband to visit the ho´naaite of her choice and ask his
-    services; in the absence of her husband her brother goes. The woman,
-    holding shell mixture<a id="FNanchor_26" href="#Footnote_26" class="fnanchor">[26]</a> in her right hand (when meal
-    or shell mixture
-    is used in connection with the dead it is held in the left hand),
-    breathes four times upon it, that the expected child may have a good
-    heart and walk over one straight road, and then hands it to the bearer
-    of her message to be presented to the ho´naaite, this shell mixture
-    being the only compensation received for his services.</p>
-
-  <p>In this case the woman chose her father.</p>
-
-  <p><span class="pagenum" id="Page_133">133</span></p>
-
-  <p>At 8 o’clock she was seized with the first stage of labor, and her
-    mother at once made a fire in the fireplace, and a low, heavy stool,
-    cut from a solid block, was placed in front of it. The woman took her
-    seat upon the stool, with her back to the fire, wearing her cotton
-    gown, woven dress and belt, and a small blanket around her.</p>
-
-  <p>The doctress (<a href="#i_133">Fig. 19</a>) and sister of the woman’s husband, who had been
-    summoned, arrived almost immediately. The father and husband removed
-    their moccasins and the women had their legs and feet bare. The father
-    took his seat upon a low chair in front of his daughter, the doctress
-    sat to her left, clasping an ear of yellow and purple corn, and the
-    writer by the side of the doctress, holding a medicine-stone which had
-    been given her some days previously by the doctress to be used on this
-    occasion. The husband sat upon his wadded blanket against the wall, and
-    by his side were his two sons and his sister, she having with her an
-    infant and a child some 2 years of age. The night was warm and the door
-    of the room was left open.</p>
-
-  <div class="figcenter" id="i_133">
-    <img src="images/i_133.jpg" alt="" />
-    <div class="caption"><span class="smcap">Fig. 19.</span>—Sia doctress.</div>
-  </div>
-
-  <p>The ho´naaite laid three small buckskin medicine bags on the floor
-    in front of him (one containing shell mixture, another the pollen of
-    edible and medicinal plants, and the third a plant medicine powdered),
-    and, holding the quill ends of two eagle plumes between his hands, he
-    repeated in a low tone the following prayer;</p>
-
-  <p>I´-i-wa-u-wak´ nai´-she-eh shan´-nai ha´-arts. Nai´-she-eh
-    pitonipina-mu-ᵗsa. Na´-wai-pi-cha-u-wak. I-i-wa-u-wak´,
-    na´-wai-pi-cha-u-wak.</p>
-
-  <p>Mĭsh´-ᵗcha hätch-ᵗse ko´-ta-wa oh-wi-chai-ni u-wak.
-    Nŏw´-a-muts
-    Pi-to-ni p´i-na-mu-ᵗsa. Ya´-ya ko´pĭsh-tai-a ha´-arts shan´-nai
-    Nai´-she-eh u-wak´, pi-to-ni pi-na-mu-ᵗsa.</p>
-
-  <p>Na´-wai-pi-cha u-wak.</p>
-
-  <p><span class="pagenum" id="Page_134">134</span></p>
-
-  <p>The unexpressed idea is that the child is to be received upon its sand
-    bed, which is symbolic of the lap of its mother earth. That it will be
-    as one without eyes, and it will not know its father’s Ko´pĭshtaia. May
-    the Ko´pĭshtaia make its heart to know them.</p>
-
-  <p>Free translation: “Here is the child’s sand bed. May the child have
-    good thoughts and know its mother earth, the giver of food. May it
-    have good thoughts and grow from childhood to manhood. May the child
-    be beautiful and happy. Here is the child’s bed; may the child be
-    beautiful and happy. Ashes man, let me make good medicine for the
-    child. We will receive the child into our arms, that it may be happy
-    and contented. May it grow from childhood to manhood. May it know its
-    mother Ût´sĕt, the Ko´pĭshtaia, and its mother earth. May the child
-    have good thoughts and grow from childhood to manhood. May it be
-    beautiful and happy.”</p>
-
-  <p>He then gave a pinch of the powdered-plant medicine to the woman for
-    the good health of the woman and child, and her mother, lifting ashes
-    from the fireplace with her right hand, deposited them upon the floor
-    in front of the woman. The father, then, standing, dipped the ashes
-    with his eagle plumes, holding one in either hand, and, striking the
-    under side of the plume held in the left hand with the one held in
-    the right, threw the ashes to the cardinal points. Each time, after
-    throwing the ashes, he passed the plumes down each side of the woman.
-    When the plumes are struck the ho´naaite says: Mĭsh´ᵗcha
-    hätch´ᵗse
-    kótawa ohwichaini u´wak—“Ashes man, permit me to make good medicine for
-    the child.”</p>
-
-  <p>The ho´naaite discovers the diseased parts of the body through the
-    instrumentality of ashes, and with the scattering of ashes to the
-    cardinal points, physical and mental impurities are cast from those
-    present and the chamber is also purified.</p>
-
-  <p>Again the sprinkling of the ashes was repeated, but instead of running
-    the plumes down each side of the woman, the ho´naaite held them in
-    his right hand while he stood to the right of the woman and, pointing
-    the feather ends down, began at the top of the head and passed the
-    plumes in a direct line in front and down the center of the body,
-    with a prayer for the safe delivery of the child. At the close of
-    this ceremony the doctress stood to the right side of the woman, and,
-    placing the tip end of the corn to the top of her head, blew upon it
-    and passed that also in a straight line down the center of the body,
-    with a prayer that the child might pass through the road of life
-    promptly and safely. This was repeated four times, when the doctress
-    returned to her seat. The ho´naaite then offered a short prayer and
-    placed a pinch of medicine in the woman’s mouth, after which he left
-    the house and went to the end of the placita and sprinkled meal to
-    the east, praying that the sun father might bestow blessings upon the
-    child. In a short time the woman passed down the long room, apparently
-    in considerable pain, but bearing herself with dignified composure.
-    Her mother<span class="pagenum" id="Page_135">135</span> brought a cloth to
-    the point where the ceremony had been
-    held and emptied the contents (sand) upon the floor, and with her
-    hands flattened the mound into a circle of 20 inches in diameter and
-    some 5 inches deep. On this she laid a small black sheepskin, the
-    sister-in-law placed a bowl of water upon coals in the fireplace, and
-    the mother afterward brought a vase of water and gourd and set it by
-    the side of the fireplace. A urinal was deposited beyond the center of
-    the room, and still beyond was a vase of fresh water. The mother spread
-    a wool mattress at the south end of the room and upon it a blanket,
-    and in the center of the blanket a black sheepskin, and a wool pillow
-    was laid at the head; a rich Navajo blanket was folded and laid by the
-    side of this bed. Now, all was in readiness and an early delivery was
-    evidently expected. The woman would sit for a time either upon a low
-    stool or a chair, and then pass about in evident pain, but no word of
-    complaint escaped her lips; she was majestic in her dignity. But few
-    words were spoken by anyone; all minds seemed centered on the important
-    event to come. “It was a sacred hour, too sacred for spoken words, for
-    Sûs´sĭstinnako was to bestow the gift of a new life.”</p>
-
-  <p>The whole affair was conducted with the greatest solemnity. At 11
-    o’clock the woman, whose suffering was now extreme, changed the small
-    blanket which she wore around her for a larger one, which fell from
-    her shoulders to the floor, and stood before the fireplace while the
-    doctress standing behind her violently manipulated her abdomen with
-    the palms of her hands. (The Zuñi observe a very different mode of
-    manipulation.) The ho´naaite, who no longer acted professionally, but
-    simply as the devoted father of the woman, took his seat upon a stool
-    on the far side of the sand bed from the fireplace, the woman kneeling
-    on the sand bed with her back to the fireplace and the doctress sitting
-    on a low stool back of the woman. The woman clasped her hands about
-    her father’s neck and was supported at the back by the doctress, who,
-    encircling the woman with her arms, pressed upon the abdomen.<a id="FNanchor_27" href="#Footnote_27"
-      class="fnanchor">[27]</a> The
-    father clasped his hands around his knees, holding a stone fetich
-    of a cougar in the palm of the right hand, and the sister-in-law,
-    standing to the left of the woman, placed the ear of corn to the top
-    of the sufferer’s head and blew upon it during the periods of pain,
-    to hasten the birth of the child. The prayer that was blown into the
-    head was supposed to pass directly through the passageway of life.
-    After each paroxysm the woman rose and passed about the room in a calm,
-    quiet way. Sometimes she would sit on a low chair; again she would
-    sit in front of the fire toasting her bare feet, and then leaving the
-    extremely warm room <span class="pagenum" id="Page_136">136</span>would walk
-    about outside of the house. The pains
-    were very frequent for three hours, the longest interval being thirty
-    minutes, the shortest thirty seconds, the average being ten minutes,
-    the pains continuing from three to twenty minutes. Though her suffering
-    was great, nothing more than a smothered groan escaped her lips. The
-    doctress seemed perfectly ignorant and unable to render any real
-    assistance.</p>
-
-  <p>The only attempt made by the doctress to hasten the birth was an
-    occasional manipulation of the abdomen, after which she placed the ear
-    of corn at the head of the woman, and after blowing upon it passed it
-    down the middle of the body four times, as before, and the heating of
-    the person by heaping a few coals upon the floor and putting upon them
-    cobwebs, the woman standing over the coals while the mother held the
-    blanket close around her feet. This failing in its desired effect,
-    scrapings from one of the beams in an old chamber were placed on coals,
-    the woman standing over the coals. It is claimed by the Sia that these
-    two remedies are very old and were used when the world was new. After
-    a time a third remedy was tried—the fat of a castrated sheep was put
-    on coals heaped in a small bowl, the woman also standing over this—but
-    all these remedies failed. The woman occasionally assisted herself
-    with a circular stick 4 inches in length wrapped with cotton. After 2
-    o’clock a. m. the father became so fatigued that the sister-in-law,
-    instead of blowing upon the corn, stood back of him and supported his
-    forehead with her clasped hands. The ear of corn, when not in use, lay
-    beside the sand bed. As the night waned the woman gradually became
-    more and more exhausted, and at half past two the mother laid several
-    sheepskins upon the floor and on these a blanket, placing two pillows
-    at the head of this pallet, and then taking a pinch of meal from the
-    bowl which was at the right side of the bed, which had been prepared
-    for use after the birth, put it into the right hand of the woman, who
-    now knelt upon the sand bed, leaning upon her father’s shoulder while
-    he, in the deepest emotion, stroked her head. As the woman received the
-    meal she raised her head and the sister-in-law handed the ear of corn
-    to the father, who held it between his hands and prayed, then running
-    the corn from the crown of the woman’s head down the body in a direct
-    line and holding it vertically while the woman sprinkled the meal upon
-    it and prayed to Ût´sět that she might pass safely through the trials
-    of parturition. She was now so exhausted that she was compelled to lie
-    on the pallet; twice she raised from the pallet and took position for
-    delivery.</p>
-
-  <p>The two babies of the sister-in-law slept on blankets, and the two sons
-    of the woman who had been sent from the room early in the evening had
-    returned and were also sleeping on rugs. At 4 o’clock the parents, in
-    alarm at the interrupted labor, sent for a prominent ho´naaite, and the
-    husband of the woman, who had left the room at the approach of extreme
-    labor. The husband, in company with the ho´naaite, soon appeared, the
-    former removing both his moccasins, the latter the<span class="pagenum" id="Page_137">137</span> one from his right
-    foot only. The newly arrived ho´naaite sent the sister-in-law for a
-    small bowl of water, and into this he sprinkled a pinch of medicine (a
-    specimen of this root was obtained) and then requested the woman to
-    drink the water. It was with difficulty that she stood while she drank
-    the medicine, and allowed the ho´naaite to practice his occult power,
-    blowing upon the head and then blowing in a straight line down the
-    center and in front of the body. The blowing was repeated four times,
-    when the ho´naaite, standing back of the woman, put his arms around
-    her, pressing hard upon the abdomen. After repeating a short prayer he
-    replaced his moccasin and left the room, and the woman sank exhausted
-    to her pallet, where she lay in a semi-conscious condition until half
-    past 5 in the morning.</p>
-
-  <p>Fetiches of Quer´ränna and of the cougar had been placed under her
-    pillow and a third fetich (a concretion) in her right hand. The father
-    kept a constant vigil, while the anxious mother moved quietly about
-    seeking to relieve the woman by many little attentions. The mental
-    agony of the parents was great, the more intense sufferer being the
-    father, whose devotion to his daughter through her entire illness
-    seemed without precedent. At half past 5 the woman opened her eyes
-    and, raising herself, clasped her father’s neck and made another
-    great effort, and failing, she returned to her pallet, weeping from
-    sheer discouragement. After a time the mother induced her to sit up
-    and take food; a basket of waiavi and a piece of jerked meat which
-    had been broiled over the coals in the same room were placed by the
-    bed, when the mother hastened to another room for the corn-meal gruel
-    she had prepared. (During the time this gruel is boiling it is dipped
-    with a gourd and held high and poured back into the pot; after it is
-    removed from the fire it is passed through this same process for some
-    time. When it is ready to drink it is light and frothy. The mixture
-    is composed of corn meal and water.) The woman ate quite heartily and
-    drank two bowlfuls of the gruel. She had hardly finished her meal when
-    she requested her father to hasten to his seat, and kneeling upon the
-    sand bed she clasped his neck as before; the pain lasted but a minute
-    and she returned to her bed. She was scarcely down, however, when she
-    jumped up and knelt beside the pallet, the child being born by the
-    time the woman’s knees had reached the floor, the birth occurring at
-    half past 6 o’clock. The excitement was great, as the birth at this
-    moment was a surprise. The father was too absorbed in his daughter to
-    think much of the infant, but the old mother was frantic for fear the
-    child would be smothered. The writer was called to hasten and rub the
-    father’s moccasin down the woman’s back; the toe of the moccasin must
-    be downward. This was to hasten the passage of the placenta, which
-    promptly followed. A sheepskin was with difficulty gotten under the
-    child, and finally the skin was pushed forward as the woman raised
-    herself, and the child was taken by the doctress. The woman stood while
-    the doctress raised the child and<span class="pagenum" id="Page_138">138</span> the sister-in-law the placenta four
-    times to her face, as she expressed the wish that the umbilical cord
-    might be severed without danger to the child. She then deliberately
-    removed her belt and woven dress and walked to the bed which had been
-    prepared for her and lay down.</p>
-
-  <p>The husband of the woman gave an extra sharpening to the knife which
-    had lain upon the shelf, and handed it to the doctress, who, first
-    placing the child upon the sand-bed, tied the umbilical cord an inch
-    and a quarter from the umbilicus, and after cutting it removed the
-    child, while the sister-in-law laid the placenta upon the sheepskin
-    and swept the sands of the sand-bed upon a piece of cloth, placing the
-    latter on the back of one of the little boys. Taking half of the raw
-    cotton from the shelf, she laid it on the placenta, with the wish that
-    the umbilicus might soon be healed; and folding the sheepskin, she
-    deposited it in a shallow bowl, and taking a pinch of shell mixture in
-    her right hand she carried the bowl from the house, followed by the
-    boy. The sand and placenta were cast into the river; the woman saying,
-    “Go! and when other women bear children may they promptly follow,”
-    referring to the placenta.</p>
-
-  <p>To the doctress was brought a bowl of warm water, with which she bathed
-    the child; then a bowl containing yucca and a small quantity of cold
-    water and a vase of warm water were set by her, and after making a
-    suds with the yucca she added warm water and thoroughly cleansed the
-    child’s head, and then bathed the child a second time, in yucca suds,
-    and taking water into her mouth from the bowl, she threw a solid stream
-    over the child for a remarkable length of time. The child was rubbed
-    with the hand, no cloth being used in the bathing. The greatest care
-    was observed in cleansing the infant, who was afterward wrapped in a
-    blanket and patted dry. During the bathing the grandparents, father,
-    and brothers of the little one looked admiringly upon it, with frequent
-    expressions of delight. The remaining portion of the umbilical cord was
-    drawn through a wad of raw cotton, which was wrapped closely about it,
-    and ashes were then rubbed over the child. The infant, a boy, weighed
-    some 8 or 9 pounds, and its head was covered with a profusion of black
-    silky hair; it had quite a perceptible red mark covering the center
-    of its forehead. It seemed brighter from its birth than children of
-    civilized parentage, and when twenty days old was as observing as many
-    of our children at two months.</p>
-
-  <p>The cradle was brought forward by the grandfather, and the diminutive
-    Navajo blanket spread over it. The tiny sheet was laid on the
-    doctress’s lap under the child. The writer was then requested to rise
-    and receive the child; and as she held the little one wrapped in the
-    sheet the grandfather offered a prayer of thanksgiving, and after
-    sprinkling meal upon the writer gave her a pinch of it. She could
-    not dream what was expected of her, but she ventured to make four
-    lines on the child’s breast, and sprinkled the remainder of the meal
-    to the east. The venture was a happy one, for it was just right. The
-    grandfather<span class="pagenum" id="Page_139">139</span> said: “The child
-    is yours; I make it a gift to you.” The
-    writer then returned the child to the doctress, and the grandfather
-    proceeded to arrange the cradle, which has a transverse ridge, provided
-    with a niche for the neck. Two bits of calico, folded several times,
-    were laid on the blanket, and on this a piece of white cotton. The
-    infant was placed nude upon its bed, and a piece of white cotton was
-    laid over it from the neck to the lower part of the abdomen, extending
-    on either side of the body and passing under the arms, the ends of the
-    cloth being folded over the arms and tucked in on the inner sides. The
-    little sheet was laid over the child, and the blanket folded around
-    it; and then it was strapped to the cradle, which was deposited to the
-    left side of the mother, on a white sheepskin. The ear of corn which
-    had been such an important element previous to the birth was laid by
-    the right side of the child. The grandfather, taking his seat at the
-    foot of the cradle, deposited before him the three medicine bags which
-    had been used in the ritual previous to the birth, and, holding his
-    eagle plumes in his right hand, repeated a prayer. Two loosely twisted
-    cords of native cotton, which had been prepared by the father of the
-    infant immediately after the birth of the child, were placed under
-    the mother’s pillow, to her right side; these were afterwards tied
-    around the ankles of the infant, to indicate that it was a child of
-    Sûs´sĭstinnako and that it might know this father. After the prayer the
-    grandfather touched the head, either side and foot of the cradle, and
-    the child’s body, with a spear point of obsidian; this was repeated
-    four times for strength of body, limbs, heart, and mind of the child;
-    and the spear was passed over the mother’s limbs and body for the same
-    purpose. The grandfather then gave the child its first food by placing
-    in his own mouth a pinch of a specially sacred and valuable medicine
-    composed of the pollen of medicinal and edible plants and transferring
-    it into the infant’s mouth from his. He then placed a bit with his
-    fingers in the mother’s mouth. The medicine was given to the child that
-    he might know all the medicines of the earth, and to the mother that
-    her milk which was to nourish the infant might be good, so that the
-    child’s heart and mind would be good.</p>
-
-  <p>No attention was given to the woman by the doctress for two hours
-    after the birth, when a fresh gown was put on, the gown being changed
-    every morning and evening for four days, the one worn in the evening
-    having been washed and dried the same day. The sheepskin on the bed
-    was changed daily. About 9 o’clock a. m. the grandmother prepared a
-    bowl of tea made from freshly gathered cedar twigs steeped in water,
-    and the woman drank two gourdfuls. This tea is constantly drunk for a
-    designated period, which differs with different clans; some drinking it
-    regularly for four months, others taking it but three, and some only
-    two months. No water is drunk during the time this liquid is used,
-    and continency is observed for the two, three, or four months; the
-    husband, however, sleeps during this time in the same room, and in this
-    particular case the husband slept by his wife’s side. Should a woman<span class="pagenum" id="Page_140">140</span>
-    break the continency, an animal would enter her abdomen and she would
-    surely die, for so said the first mother of her clan.</p>
-
-  <p>After the first draft of the tea the woman ate a hearty breakfast of
-    tortillas, jerked meat, and corn-meal gruel. Her female relatives and
-    friends called to see her and the baby during the day, and she chatted
-    as merrily as if nothing had happened.</p>
-
-  <p>The Sia infant is nourished regularly from the time it is born; and in
-    this particular case the infant was nursed by a woman whose child was
-    three months old, until the third morning, when the mother took it in
-    charge. Though the door of the room could not be left open until the
-    child should have passed out the fourth morning to see its sun father,
-    and the two small windows being stationary, the most fastidious could
-    have found no fault with the purity of the atmosphere. The father
-    of the woman scarcely left her during the four days. He sat by her
-    bed-side, weaving garters, and showing her the tenderest care, and her
-    mother did little else than look after the wants of the invalid and
-    infant and admire and caress the latter. The woman’s husband was absent
-    all day working in the fields, but upon his return in the evening he
-    could be found by his wife’s side admiring the baby and saying pleasing
-    words to the woman of his choice. The family all slept in the same room
-    as usual with the addition the first two nights of the woman engaged to
-    furnish nourishment to the child, who also had her infant with her.</p>
-
-  <p>By half past 4 on the fourth morning the woman had donned her woolen
-    dress and belt and sat upon the bed awaiting the arrival of the
-    doctress, who soon came, and after a greeting handed ashes from the
-    fireplace to the woman, who receiving the ashes in her right hand
-    rubbed her legs and breast for purification, and then put on her
-    moccasins. The grandmother took the infant from the cradle and wrapping
-    it in its blanket handed it to the doctress, while the father of the
-    woman gave her the two stone fetiches from under her pillow, which
-    she placed in her bosom. The doctress then took from the fireplace a
-    bit of charcoal and put it into the woman’s mouth that the cold winds
-    might not enter through her mouth and congeal her blood and prevent
-    its flow, for should this occur the woman would surely die. The father
-    then handed sacred meal to his daughter and the doctress, and again
-    helping himself he gave some to the writer. The doctress led the way,
-    carrying the infant in her arms and pressing to its breast the ear
-    of corn which had played such an important part during parturition,
-    and had since lain by the side of the child; the woman followed, also
-    carrying an ear of corn, a companion of the first ear (everything
-    associated with life must have its dual, and “corn is life itself, for
-    it comes from the heart of Ût´sĕt; were it not for the mother corn none
-    could live.” These two ears of corn are afterwards wrapped together and
-    laid under the child’s cradle, where they must remain until the next
-    corn-planting time, when it is sown in two or four rows, apart from
-    the main field, and when ripe it <span class="pagenum" id="Page_141">141</span>is eaten by the child, who takes the
-    nourishment of the mother corn as it draws the milk from its mother’s
-    breast). The writer followed after the woman and, passing a few feet
-    to the right of the entrance after leaving the house, they stood while
-    the grandfather went from the door directly to the eastern gateway of
-    his placita and stood facing east, where he was joined by the others,
-    the doctress leading the way; she stooped at his right. The father of
-    the infant was not present any of the time and the grandmother did not
-    leave the house. The grandfather prayed and sprinkled meal to the east
-    (<a href="#i_122">Pl. <span class="smcap">xxxiii</span></a>); the mother then whispered a
-    short prayer and
-    sprinkled meal to the same point; the doctress afterward stooping until
-    she almost sat upon the ground bared the child’s head as she held it
-    toward the rising sun and repeated a long prayer, and addressing the
-    child she said, “I bring you to see your sun father and Ko´pîshtaia
-    that you may know them and they you.” At the close of the prayer she
-    led the way to the house, and upon entering the woman sat on her bed
-    with her legs extended and received the infant from the doctress, who
-    laid the child across the mother’s arms with its head to the east; the
-    doctress then laying the ear of corn lengthwise on the child’s breast
-    requested the writer to hold the corn with her. The grandmother and the
-    two boys stood to the left of the woman while the grandfather standing
-    at the feet of the child offered a prayer. The doctress then repeated
-    the long baptismal prayer, naming the child.<a id="FNanchor_28" href="#Footnote_28" class="fnanchor">[28]</a></p>
-
-  <div class="figcenter illow600" id="i_140">
-    <div class="attl">Bureau of Ethnology.</div>
-    <div class="attr">Eleventh Annual Report.&nbsp; &nbsp; Plate. XXXIV</div>
-    <img src="images/i_140.jpg" alt="" />
-    <div class="attr">GAST LITH. CO. N.Y.</div>
-    <div class="caption">PERSONAL ADORNMENT WHEN RECEIVED INTO THE THIRD DEGREE
-      OF OFFICIAL
-      MEMBERSHIP CULT, SOCIETY.</div>
-  </div>
-
-  <p>She then placed the infant in the writer’s arms, saying, “The child
-    is named; it is yours.” When the child was returned to her she washed
-    its head in yucca suds, and bathed its body by again filling her mouth
-    with water and spirting it over the child. It was afterwards rubbed
-    with ashes, especially about its face, and the doctress gave it some
-    warm water to drink by dipping her fingers into the vase and letting
-    the drops fall from them into the infant’s mouth; the child smacked its
-    lips in evident satisfaction; and it was then strapped to the cradle
-    which was handed the doctress by the grandmother; and the child in the
-    cradle was placed on the mother’s lap, and she proceeded to nourish it.</p>
-
-  <p>The grandfather brought an Apache basket containing a pyramid of meal
-    and held it to the infant’s face, then to the mother’s, who blew upon
-    the meal. The grandmother then blew upon it (that it might be blessed
-    with the best thoughts of the breath of life) and, stooping, the
-    grandfather held the basket with both hands while the doctress (<a href="#i_133">Fig.
-    19</a>) held it on the opposite side with her two hands, the grandfather
-    whispering a prayer and then retiring to the far end of the room. The
-    doctress offered a silent prayer, and left the room without farther
-    ceremony, carrying the basket of meal, which was a gift to her from
-    the infant, it <span class="pagenum" id="Page_142">142</span>being her only
-    compensation for her services. The
-    mother of the infant ate heartily and at half past seven in the
-    morning she walked fully 200 yards from the house down a declivity,
-    and on her return to the house was bathed for the first time since her
-    confinement, she herself doing the bathing.</p>
-
-  <p><a href="#i_142">Fig. 20</a> is the copy of a photograph of the infant the fourth morning
-    after birth.</p>
-
-  <p>The lochial discharge ceased after the fourth day, and from this time
-    until the expiration of the nine days but one fresh gown was worn each
-    day. The infant was bathed each of the first four mornings by the
-    doctress, and afterwards by the grandmother until the tenth morning,
-    when the mother bathed the child. The infant’s bed was changed several
-    times daily, the bedding being put upon the cradle a couple of hours
-    after washing. The night of the fourth day the doctress came about
-    9 o’clock and bathed the child; the ashes which had been applied to
-    the child from its birth after each bath not being omitted. The fifth
-    day the skin of the infant showed evidence of exfoliation, and the
-    grandfather remarked, “When the new skin comes then all will be well.”
-    The sixth day the remnant of the umbilical cord was removed by lifting
-    the raw cotton, and a finely powdered pigment of bluish-gray color was
-    rubbed upon the umbilicus and a cotton cloth laid over it. When there
-    is any appearance of suppuration the mother milks a few drops from her
-    breast upon the umbilicus and applies fresh pigment.</p>
-
-  <div class="figcenter" id="i_142">
-    <img src="images/i_142.jpg" alt="" />
-    <div class="caption"><span class="smcap">Fig. 20.</span>—Mother with her
-      infant four days old.</div>
-  </div>
-
-  <p>Prof. F. W. Clark furnishes the following analysis of this pigment: “A
-    slight amount is soluble in water, this consisting of sulphates of<span class="pagenum" id="Page_143">143</span>
-    lime and magnesia. The main portion consists of a mixture of a hydrous
-    carbonate of copper (presumably malachite) with a ferruginous sand. The
-    copper mineral dissolves readily in dilute acids and, in addition to
-    the copper, contains traces of iron and of phosphoric acid. Probably an
-    impure malachite pulverized.”</p>
-
-  <p>Though the woman is considered an invalid and exempt from all household
-    duties until the tenth morning after childbirth, she passes in and out
-    of the house after the fourth morning and occupies herself sewing, not
-    more than half of her time being spent in a reclining position.</p>
-
-  <p>The greatest attention was shown this woman and her child by her
-    father, mother, and husband, the two men performing the most menial
-    services for her and frequently waiting upon the infant.</p>
-
-  <div class="chapter" id="MORTUARY_BELIEFS_AND_CUSTOMS">
-    <h2>MORTUARY BELIEFS AND CUSTOMS.</h2>
-  </div>
-
-  <p>It was stated in a previous chapter that the Sia do not believe in
-    a return of the spirits of their dead when they have once entered
-    Shipapo. There was once, however, an exception to this. The story is
-    here given in the theurgist’s own words:</p>
-
-  <blockquote>
-  <p>“When the years were new and this village had been built perhaps three
-    years, all the spirits of our dead came here for a great feast. They
-    had bodies such as they had before death; wives recognized husbands,
-    husbands wives, children parents, and parents children. Just after
-    sundown the spirits began arriving, only a few passing over the road
-    by daylight, but after dark they came in great crowds and remained
-    until near dawn. They tarried but one night; husbands and wives did not
-    sleep together; had they done so the living would have surely died.
-    When the hour of separation came there was much weeping, not only among
-    the living but the dead. The living insisted upon going with the dead,
-    but the dead declared they must wait; that they could not pass through
-    the entrance to the other world; they must first die or grow old and
-    again become little children to be able to pass through the door of
-    the world for the departed. It was then that the Sia first learned all
-    about their future home. They learned that the fields were vast, the
-    pastures beautiful, the mountains high, the lakes and rivers clear like
-    crystals, and the wheat and cornfields flourishing. During the day the
-    spirits sleep, and at night they work industriously in the fields. The
-    moon is father to the dead as the sun is father to the living; the dead
-    resting when the sun travels, for at this time they see nothing; it is
-    when the sun returns to his home at night that the departed spirits
-    work and pass about in their world below. The home of the departed
-    spirits is in the world first inhabited by the Sia.”</p>
-  </blockquote>
-
-  <p>It is the aim of the Sia to first reach the intermediate state at the
-    time the body ceases to develop and then return gradually back to
-    the first condition of infancy; at such period one does not die, but
-    sleeps<span class="pagenum" id="Page_144">144</span> to awake in the spirit
-    world as a little child. Many stories
-    have come to the Sia by those who have died only for a time; the heart
-    becomes still and the lips cold and the spirit passes to the entrance
-    of the other world and looks in, but it does not enter, and yet it sees
-    all, and in a short time returns to inhabit its earthly body. Great
-    alarm is felt when one returns in this way to life, but much faith is
-    put in the stories afterwards told by the one who has passed over the
-    road of death.</p>
-
-  <p>A ho´naaite holds a corresponding position in the spirit world.</p>
-
-  <p>When a death occurs any time before sundown, the body is buried as
-    soon as it can be prepared for the grave; but if one dies after dark
-    the body must not be touched until after sunrise, when it is bathed
-    and buried as soon as possible. It is usual for an elderly woman of
-    the clan to bathe the body, cold water being used; the head is washed
-    first in yucca suds. Sometimes, however, this method is deviated from,
-    if the remaining wife or husband has a special friend in some other
-    clan. In the case of a man the breechcloth he has worn during his last
-    illness is not removed. The immediate relatives in consanguinity and
-    clan are present during the bathing and make the air hideous with their
-    lamentations. The body is bathed on the bed upon which the party dies
-    and here it remains until burial. The mourners are seated around the
-    room, no one being near the bed but the woman who prepares the body for
-    burial. If the corpse be a female, after the body is bathed a blanket
-    is laid across the abdomen and limbs and tucked in on either side, the
-    upper portion of the body being exposed.</p>
-
-  <p>The official members of the cult societies are painted after death,
-    just as they were at their initiation into the society, the body
-    having been previously bathed. The one exception to this rule—being
-    the ho´naaite of warriors (<a href="#i_140">Pl. <span class="smcap">xxxiv</span></a>)—will
-    show the change.
-    The painting is done by the ho´naaite or vicar of the society to which
-    the deceased belonged. Corn pollen is sprinkled on the head. Female
-    officials have only their faces painted. When a man is not an official,
-    neither his face nor body is painted, but as each man or woman of his
-    clan looks upon the body a bit of corn pollen is sprinkled in a line
-    under each eye and on the top of the head. While the body is being
-    prepared for burial, the relatives who are present, amid lamentations,
-    cut the apparel of the corpse, including his blankets, into strips and
-    all is laid upon the body. After the body has been placed upon the
-    blanket which is to wrap it for burial, if it be a man the wife places
-    a quantity of food under the left arm, the arms hanging straight by
-    the sides. If the wife does not perform this office then some member
-    of his clan acts in her place. In the case of the death of a woman a
-    member of her clan places the food. Again a small quantity of food is
-    placed under the left arm by the man who principally officiates in
-    the wrapping of the body. This is sometimes done by the son of the
-    deceased. The blanket is first folded over one side of the body and
-    then the other; then the end next to the head is caught together just
-    above the<span class="pagenum" id="Page_145">145</span> head and tied some
-    little distance from the end, tassel
-    fashion, with a rope. The rope is fastened around the throat of the
-    corpse and then continued around the body to the feet, and the blanket
-    is tied below the feet to correspond with the head. Two men perform
-    this service and alone carry the body to the grave and bury it without
-    further ceremony, though the wailing and weeping is kept up in the
-    house for a considerable time.</p>
-
-  <p>If a husband dies the wife is bathed after the burial by a female
-    member of her clan. This is done that the one remaining may be cleansed
-    of much of her sorrow and be only a little sad. When a wife dies the
-    husband is bathed by a female member of his clan. The bathing of the
-    remaining husband or wife in Zuñi is done for a very different reason.
-    When a child dies both the paternal and maternal parents are bathed;
-    but children are not bathed when a parent dies.</p>
-
-  <p>The fourth day after death, when the spirit starts on its journey to
-    the lower world, after hovering around the pueblo in the meantime, a
-    ceremonial is held by the society to which deceased belonged. If the
-    person was not a member of one of the cult societies the family select
-    the ho´naaite they wish to have perform the ceremony. A hä´chamoni
-    which was made on the third day by the theurgist is deposited on the
-    north road for the spirit to carry to its future home. A vase of food
-    is deposited at this time to feed the spirit on its journey, and if
-    any other pieces of clothing have been found they are cut and thrown
-    over the north road. The clothing must never be deposited whole as the
-    spirit of the clothing could not leave the body if it was in perfect
-    condition.</p>
-
-  <p>The road to the lower world, which is to the north (the dead returning
-    to the world whence they came), is so crowded that the spirits are
-    often in each other’s way, for not only the spirits of the Sia pass
-    over this road but the spirits of all Indians. The spirits of the dead
-    are traveling to their first home and the unborn spirits are passing to
-    the villages in which, after a time, they are to be born.</p>
-
-  <p>Upon reaching the entrance to the lower world a spirit is met by two
-    guards to the entrance, who say to them, “So you have come here,”
-    and the spirit replies, “Yes.” “Where is your credential?” inquires
-    the chief guard, and the spirit shows his hä´chamoni, and the guard
-    says, upon examining it, “Yes, here is your hä´chamoni to your
-    mother, Sûs´sĭstinnako, that she may know you came promptly over the
-    straight road; she will be pleased.” If the spirit be not provided
-    with hä´chamoni it can not enter the lower world, but must roam about
-    somewhere in the north. After examining the hä´chamoni, the guard says,
-    “You may enter Shipapo and go to your mother in the lower world.” The
-    first one met by the spirit in the lower world is Ût´sĕt, who says,
-    “You have come from the other world?” and the spirit replies, “Yes.”
-    Then Ût´sĕt says, “You bring a hä´chamoni?” and the spirit replies,
-    “Yes.” “Let me see your hä´chamoni,” and, after carefully looking
-    over it, she hands it to Sûs´sĭstinnako, who says, “Good! good!” and,
-    pointing to<span class="pagenum" id="Page_146">146</span> the dead relatives
-    of the newly arrived spirit, she adds,
-    “There, my child, are your relatives; go join them and be happy.” When
-    one has been very wicked in this world he is not permitted to enter the
-    lower world even though he has a hä´chamoni. The guards at the entrance
-    can read all hearts and minds, and they put such spirits into a great
-    fire which burns in the earth below somewhere not far distant from
-    Shipapo. The spirit is burned to death in this fire and can never know
-    anything, as it is entirely destroyed. When ti´ämonis and ho´naaites
-    have performed their duties in this world with unwilling hearts, it is
-    known to the mother in the lower world, and when such men enter after
-    death they are made to live apart, and alone, and without nourishment
-    for a certain period of time, depending upon the amount of purification
-    required. Some sit alone for two years; others for five, and some for
-    ten before the mother considers them worthy to enter into peace.</p>
-
-  <p>The spirits of all animals go to the lower world; domestic animals
-    serving the masters there as they did here. The masters would not
-    always recognize them, but Sûs´sĭstinnako knows the property of all.
-    The spirits of the prey animals return, and know their friends, in
-    the lower world. A hä´chamoni is made for the prey animal when he is
-    killed, and a dance and ceremonial are held. The animal carries the
-    hä´chamoni as his credential just as the spirit of the man does.</p>
-
-  <p>The cloud people never die; that is, no one, not even the oldest men’s
-    grandfathers ever knew of or saw a cloud person die.</p>
-
-  <div class="chapter" id="MYTHS">
-    <h2>MYTHS.</h2>
-  </div>
-
-  <p>The writer gave but limited study while at Sia to myths not directly
-    connected with their cosmogony and cult. The minds of several of the
-    elder men are filled with the stories of the long-ago myth-makers, and
-    they believe in the truth of these fables as they believe in their own
-    existence, which is the cause, no doubt, for the absence of myth-making
-    at the present time. It must be borne in mind, however, that these
-    people have their winter tales and romances which they recognize as
-    fiction. The animal myths here recorded were recited to the writer in a
-    most dramatic manner by the vicar of the Snake Society, these portions
-    of the stories where the coyote suffers disappointment, and is cheated
-    of his prey, giving special delight to the narrator.</p>
-
-  <p>The coyote seems to be a despised though necessary object in the mythic
-    world of the Indian of the Southwest. He is certainly not reverenced,
-    nor is he a being for whom they feel terror. While he is the object
-    of ridicule he is also often of great service. Through his cunning
-    he supplied the Sia of the upper world with fire by stealing it from
-    Sûs´sĭstinnako in the lower world. When the world was new, people
-    were depilous except upon their heads. The coyote said (animals could
-    communicate with men then): “It is not well for you to be depilous,”
-    and from the pilous growth about his mouth and belly he clothed the
-    pubes and axilla of the Sia.</p>
-
-  <div class="figcenter illow700" id="i_146">
-    <div class="attl">Bureau of Ethnology.</div>
-    <div class="attr">Eleventh Annual Report.&nbsp; &nbsp; Plate. XXXV</div>
-    <img src="images/i_146.jpg" alt="" />
-    <div class="attr">GAST LITH. CO. N.Y.</div>
-    <div class="caption">CEREMONIAL WATER VASES—SIA.</div>
-  </div>
-
-  <p><span class="pagenum" id="Page_147">147</span></p>
-
-  <h3 id="THE_COYOTE_ENCOUNTERS_DISAPPOINTMENT">THE COYOTE ENCOUNTERS
-    DISAPPOINTMENTS.</h3>
-
-  <p>One day a shurtsûnna (coyote) was passing about and saw a hare sitting
-    before his house, and the coyote thought, “In a minute I will catch
-    you,” and he sprang and caught the hare, who cried, “Man coyote, do not
-    eat me; wait just a minute, I have something to tell you, something
-    that you will be glad to hear, something you must hear.” “Well,” said
-    the coyote, “I will wait.” “Let me sit at the entrance of my house and
-    I can talk to you,” and, standing near, he allowed the hare to take
-    his seat there. The hare said, “What are you thinking of, coyote?”
-    “Nothing,” said the coyote. “Listen, then, to what I have to say; I
-    am a hare, and I am much afraid of people; when they come carrying
-    arrows I am very afraid of them, for when they see me they aim their
-    arrows at me and I am very afraid, and oh! how I tremble;” and suiting
-    the action to his words the hare trembled violently, until he saw the
-    coyote was a little off his guard; at this instant the hare started
-    off at a run. It took a moment for the coyote to collect his thoughts,
-    when he followed the hare, but he was always a little behind; after
-    running some distance the hare entered the house of his companion just
-    in time to escape the coyote. The coyote upon reaching the house found
-    it was hard stone and he became very angry. “Alas!” cried he, “I was
-    very stupid. Why did I allow this hare to fool me? I was so anxious
-    to kill him; I must have him. How can I catch him? Alas! this house
-    is very strong, how can I open it?” and he began to work, but after a
-    while he cried, “The stone is so strong I can not open it.” Presently
-    the hare called, “Man coyote, how are you going to kill me?” “I know
-    how I am going to kill you,” replied the coyote, “I will kill you with
-    fire.” “Where is the wood?” cried the hare, for there was no wood at
-    the house of the hare. “I will bring grass,” said the coyote, “and set
-    fire to it and the fire will enter your house and go into your eyes,
-    nose, and mouth, and kill you.” “Oh,” said the hare, “the grass is
-    mine, it is my food, it will not kill me; why would my food kill me? It
-    is my friend. No, grass will not kill me.” “Then,” cried the coyote, “I
-    will bring all the trees of the woods and set fire to them,” and the
-    hare replied, “all the trees know me, they too are my food, they will
-    not kill me, they are my friends.” The coyote said, “I will bring the
-    gum of the piñon and set fire to it,” and the hare cried, “Oh, now I am
-    much afraid, I do not eat that and it is not my friend,” and the coyote
-    rejoiced that he had discovered a plan for getting the hare. He hurried
-    and brought all the gum he could carry and placed it at the door of
-    the hare’s house and set fire to it and in a short time the gum boiled
-    like hot grease, and the hare cried, “Now I know I shall die, what
-    shall I do?” and the coyote’s heart was glad. In a little while the
-    hare called, “The fire is entering my house,” and the coyote cried to
-    him, “Blow it out”. At the same time, drawing near to the fire, he blew
-    with all his might to increase the flame. “Oh!”<span class="pagenum" id="Page_148">148</span> cried the hare, “your
-    mouth is so close you are blowing the fire on to me, and I will soon
-    die;” and the coyote put his mouth still closer to the fire and thought
-    the hare must die; he blew with all his strength, drawing nearer in
-    his eagerness to destroy the hare, until his face was very close to
-    him, when the hare threw the boiling gum into the face of the coyote
-    and escaped. The coyote’s thoughts were now directed to the removal of
-    the hot gum from his eyes and face. It was a long time before he could
-    see anything, and his eyes were painful. When he realized the hare had
-    again escaped him he cried, “I am very, very stupid;” and he started
-    off disgusted with himself, and was very sad. After traveling a long
-    distance and crossing a mountain he came to a man (lynx) sleeping. The
-    coyote was pleased to see the man, and thought, “Here is a companion.
-    I guess the fellow has either worked hard all night or traveled much,
-    for he sleeps soundly.” And after thinking quite a while, the coyote
-    procured a slender round stick and thrust it into his stomach and
-    twisted it very carefully to gather fat. The lynx still slept soundly.
-    “I will tell my companion when he awakes,” said the coyote, “that I
-    have the fat of the deer on my stick,” and he laid it to one side and
-    began thinking. “Ah, I have a thought. In the old days my companion’s
-    mouth was not so large; it was small; I will make it as it was. His
-    ears were not so large; I will make them as they were. His tail was not
-    so long; I will shorten it. His legs and arms and body were longer; I
-    will lengthen them;” and he worked and pressed about the mouth until it
-    was reduced in size, and so he labored over the ears until they were
-    small, and pressed the tail until it grew shorter, and then pulled the
-    legs and arms and body until they were the proper length. After his
-    work was completed the coyote thought, “This is well.” Still the lynx
-    slept, and the coyote called, “Companion!” but no answer; the second
-    time, “Companion!” and no answer; none coming to the third call, the
-    coyote thought, “Why is it my companion sleeps so soundly? he must
-    have traveled hard or worked hard all night,” and again he called,
-    “Companion!” and the lynx opened his eyes and looked about as one does
-    when he has just awakened, but did not speak.</p>
-
-  <p>When he discovered that he was unlike his former self he said nothing,
-    but thought, “That coyote man has done this work.” The coyote then
-    bringing the stick, with the fat upon it, said, “Companion, I wish much
-    to talk with you; you have slept very soundly; I have brought you some
-    fat from the deer; eat it; you will like it. I killed a deer the other
-    day, and this is the reason I can bring you some fat;” and the lynx,
-    thinking the coyote spoke the truth, ate the fat with much relish.
-    When the fat had been consumed the coyote said, “Well, companion, what
-    do you think of the deer fat?” but before the lynx made any reply the
-    coyote added, “I lied to you; it is your own fat which I took from your
-    stomach while you slept.” The lynx at once became very sick and began
-    vomiting. “I did not eat it,” cried the<span class="pagenum" id="Page_149">149</span> lynx. “Yes, you did,” said the
-    coyote. “See, you can not keep it;” and the lynx continued vomiting
-    until all the fat had been thrown from his stomach. He was very angry
-    with the coyote, and thought, “Some time I will play the same trick
-    upon you, man coyote.”</p>
-
-  <p>The two now separated, taking opposite roads; but in a short time the
-    lynx returned and followed the coyote, aiming to keep close to him;
-    but the coyote soon distanced the lynx, leaving him far behind; the
-    coyote, however, did not know that the lynx was following him. After
-    he had traveled a long distance he became tired and lay down to rest
-    and sleep. After a time the lynx arrived, and finding the coyote
-    sleeping, said: “Ah! ah! now I will play my trick;” and he called to
-    the coyote, “Companion!” and no answer; again he called, “Companion!”
-    and no answer; and the third and fourth calls brought no reply. The
-    coyote was sleeping soundly. “He is surely asleep,” said the lynx, and
-    with a stick similar to the one employed by the coyote, he drew the fat
-    from the coyote’s stomach and placed it to one side; he then proceeded
-    to change the appearance of the coyote; he pulled upon the mouth until
-    he made it project, and it was much larger than before; then he pulled
-    upon the ears until they became long, and he lengthened the tail to
-    twice its size, and he also stretched the body and the arms. When he
-    had completed his work he cried four times to the coyote, “Companion!”
-    The fourth time the coyote awoke, and the lynx said, “I have brought
-    you some deer fat;” and the coyote was stupid enough to believe the
-    story, and ate the fat, for he was very hungry. Then, said the lynx,
-    “Man, what do you think? Do you think I have lied to you? Well, I have
-    lied to you; for the fat is from your own stomach;” and the coyote was
-    very angry and vomited all that he had eaten. And he cried, “Man lynx,
-    we are even;” and in a little while they separated, taking opposite
-    roads.</p>
-
-  <p>The coyote traveled a great distance, and in the middle of the day it
-    was very hot, and he sat down and rested, and he thought as he looked
-    up to ti´nia, “How I wish the cloud people would freshen my path and
-    make it cool;” and in a little while the cloud people gathered above
-    the road the coyote was to travel over, and he rejoiced that his path
-    was to be shady and cool; but after he had traveled a short distance,
-    he again sat down, and, looking upward, said, “I wish much the cloud
-    people would send rain, that my road would be fresher and cooler.” In
-    a little while a shower came, and the coyote was contented and went on
-    his way rejoicing; but in a short time he again sat down and wished
-    that the road could be very moist, that it would be fresh to his feet,
-    and almost immediately the road was wet as though a river had passed
-    over it, and the coyote was very contented.</p>
-
-  <p>But after going a short distance he again took his seat and said to
-    himself, “I guess I will talk again to the cloud people;” and he said
-    to them, “I wish for water over my road; water to my elbows, that I
-    may travel on my hands and feet in the cool waters; then I shall be
-    refreshed<span class="pagenum" id="Page_150">150</span> and happy;” and in a
-    little while his road was covered
-    with the water and the coyote moved on; but after a time he wished
-    for something more, and he sat down and said to the cloud people, “I
-    wish much for water to my shoulders; I will then be very happy and
-    contented;” and in a moment the waters arose as he had wished; but he
-    did not go far before he again sat down and talked to the cloud people,
-    saying, “If you will only give me water so high that my eyes, nose,
-    mouth, and ears are alone above it I will be happy and contented; then
-    my road will indeed be cool;” and his prayer was answered.</p>
-
-  <p>But even this did not satisfy him, and after traveling a short distance
-    he sat down and implored the cloud people to give him a river that he
-    might float over the road, and immediately a river appeared and the
-    coyote floated with the stream. He was high in the mountains and wished
-    to go below to the hare land. After floating a long distance he came
-    to the hare land and saw many hares a little distance off, both large
-    and small, and they were on both sides of the river. The coyote lay
-    down as though he were dead (he was covered in mud), and listened,
-    and presently he saw a woman ka´wate (mephitis) approaching, carrying
-    her vase and gourd; she was coming for water. Before the coyote saw
-    the ka´wate he heard the gourd striking against the vase. As she drew
-    near the coyote peeped at her and she looked at him and said: “Here
-    is a dead coyote. Where did he come from? I guess from the mountains
-    above. I guess he fell into the water and died.” When she came closer
-    he looked at her and said: “Come here, woman.” “What do you want?” said
-    the ka´wate. “I want you to be my companion,” said the coyote. “I know
-    all the hares and other small animals well, and I guess in a little
-    while they will all come here, and when they think I am dead they will
-    be very happy.” And the two talked much together and the coyote said:
-    “Let us be companions, what do you think about it?” “I have no thoughts
-    at all,” said the ka´wate. “I,” said the coyote, “think we had better
-    work together.” And the ka´wate replied: “It is well.” Then said the
-    coyote: “Go and bring me four clubs; I want them for the hares.” When
-    the ka´wate returned with the clubs the coyote said: “Put them on the
-    ground and cover them with earth.” When this was done he lay upon them.
-    Then said the coyote: “Go and bring me the seeds from the pátiän.” (A
-    very tall grass; the seeds when ripe are black.) He put the seeds on
-    his mouth, nostrils, eyes, and ears and scattered them over his body.
-    This he did that the hares might think him dead and being eaten by
-    worms. Then he said to the ka´wate: “Look around everywhere for the
-    hares; when you see them, say a coyote is dead; they will soon come to
-    look at me and they will dance around me for joy because I am dead. You
-    return with them, and when they dance tell them to look to the cloud
-    people while they dance, and then throw your poison (mephitic fluid)
-    up and let it fall upon their faces like rain, and when it goes in
-    their eyes they can not see, for the poison of the ka´wate burns<span class="pagenum" id="Page_151">151</span> like
-    red pepper, and when they become blind we can kill them; you will take
-    two of the clubs and I will take two, one in either hand.” When the
-    ka´wate reached the hares she spoke to the hare chief. “Hare, listen;
-    I saw a dead coyote over there.” “Where?” cried the chief. “There by
-    the river.” “You are not lying?” said the chief. “No; I speak the
-    truth, there is a dead coyote.” “What killed the coyote?” “I don’t know
-    what killed him, but I think he must have fallen into the water far
-    above and was brought here by the river.” And the chief communicated
-    the news to all of his companions and they concluded to send one hare
-    alone to see if the ka´wate spoke the truth. “Go quickly,” said they to
-    the hare, “and see if the woman speaks the truth.” The hare hastened
-    off, and when he reached the coyote he looked carefully all about and
-    concluded the coyote had been dead some time, for he saw that the body
-    was covered with worms, and returning he told his people what he had
-    seen, but some refused to believe that the coyote was dead. It was
-    decided to send another messenger, and a second hare was dispatched
-    to see if the first one’s story was correct. He returned with the
-    same news and so a third and fourth were sent, and each came bearing
-    the story that a coyote was dead and being eaten by worms. Then the
-    hares decided to go in a body and see the dead coyote. The men, women,
-    and children hastened to look upon the dead body of the coyote, and
-    rejoicing over his death they struck him with their hands and kicked
-    him. There were crowds of hares and they decided to have a great dance.
-    Now and then a hare would leave the group of dancers and stamp upon the
-    coyote, who lay all the time as though he were dead, and during the
-    dance they clapped their hands over their mouths and gave a whoop like
-    the war whoop.</p>
-
-  <p>After a time the ka´wate stepped apart from the group and said, “All of
-    you hares look up, do not hold your heads down, look up to the cloud
-    people while you sing and dance; it is much better to hold your heads
-    up.” All threw their heads back and looked to ti´ni´a. Then the ka´wate
-    threw high her mephitic fluid, which fell like rain upon the faces and
-    into the eyes of all the hares, and their eyes were on fire; all they
-    could do was to rub them; they could not see anything. And the coyote
-    quickly rose, and handed the ka´wate two of the clubs, keeping two
-    himself, and they killed all of the hares; there was a great number,
-    and they were piled up like stones. Then said the coyote, “Where shall
-    I find fire to cook the hares? Ah,” said he, pointing across to a very
-    high rock, “that rock gives good shade and it is cool; I will find
-    the fire and cook my meat near the shade of the rock;” and he and the
-    ka´wate carried all of the hares to this point and the coyote made
-    a large fire and threw them into it. When this was done he was very
-    warm from his work about the fire and he was also tired, and he lay
-    down close to the rock in the shade. He was now perfectly happy, and
-    contented to be quiet, but only for a short time. He must be at work<span class="pagenum" id="Page_152">152</span>
-    about something, and he said to the ka´wate, “What shall we do now?”
-    and she answered; “I do not know,” then the coyote said, “We will work
-    together for something pretty; we will run a race and the one who
-    wins will have all the hares.” “Oh,” said the ka´wate, “how could I
-    beat you? your feet are so much larger than mine.” “Well,” said the
-    coyote, “I will allow you the start of me.” The coyote made a torch of
-    the inner shreds of the cedar bark and wrapped it with yucca thread
-    and lighting it tied this torch to the end of his tail. The fire was
-    attached to his tail to light the grass that he might see everywhere
-    about him to watch the ka´wate that she might not escape him. He then
-    said, “Woman, I know you can not run fast, you must go first and I will
-    wait until you have gone a certain distance.” The ka´wate started off,
-    but when out of sight of the coyote she slipped into the house of the
-    badger. At the proper time the coyote started with the fire attached to
-    his tail. Wherever he touched the grass he set fire to it. The ka´wate
-    waited for him to pass and then came out of the house of the badger and
-    hastening back to the rock she carried all the hares to a high ledge,
-    leaving but four tiny little ones below. The coyote was surprised in
-    his run not to overtake the ka´wate. “She must be very quick,” thought
-    he. “How could she run so fast,” and after passing around the mountain,
-    all the time expecting to see the ka´wate ahead of him, he returned to
-    the rock surely expecting to find her there. Not seeing her, he cried,
-    “Where can the ka´wate be?”</p>
-
-  <p>He was tired and sat down in the shade of the rock. “Why does she not
-    come,” thought the coyote; “perhaps she will not return before night,
-    her feet are so small; perhaps she will not come at all. Strange I have
-    not seen her; she must be far off.” The Ka´wate, who was just above
-    him, heard all that he said. She watched him and saw him take a stick
-    and look into the mound for the hares. (They had covered the hares
-    before leaving the place.) He pulled out a very small one which he
-    threw away. He then drew a second one, still smaller than the first,
-    and this he also threw off, and again a third, and a fourth, each one
-    smaller than the other. “I do not care for the little ones,” he said,
-    “I have many here, I will not eat the smaller ones,” and he hunted and
-    hunted in the mound for the hares, but found no more; all were gone,
-    and he looked about him and said, “That woman has robbed me,” and he
-    was glad to collect the four he had cast away and eat them, for he was
-    very hungry. After his meal he looked about him and found the ka´wate’s
-    footprints on the rocks. He hunted everywhere for her, but he did not
-    think to look above, and after searching a long time he became weary
-    and laid down to rest. As he looked upward, he saw the woman sitting
-    on the ledge of the rock with the hares piled beside her. The coyote
-    was hungry for the hares, and he begged the ka´wate to bring him some,
-    and she threw him down a very small one, and the coyote was angry with
-    her and still more angry with himself, because he could not climb the
-    rock; she had gone where he could not go. The<span class="pagenum" id="Page_153">153</span> coyote was very angry
-    when he parted from the ka´wate. After traveling a little way he saw
-    a small bird. The bird was hopping about contentedly and the coyote
-    thought, “What a beautiful bird, it moves about so gracefully. I guess
-    I will work awhile with that bird,” and drawing nearer to the bird, he
-    asked, “What beautiful things are you working at?” but the bird could
-    not understand the coyote, and he could only stand and admire the bird.
-    He saw the bird take out his two eyes and throw them straight up, like
-    two stones, to ti´nia, and then look upward, but he had no eyes in
-    his head; presently the bird said, “Come my eyes, come quickly, down
-    into my head,” and immediately the eyes fell into the sockets of the
-    bird, and the bird was apparently pleased, and the eyes appeared much
-    brighter than before. The coyote discovering how improved the bird’s
-    eyes were, he asked the bird to take out his eyes and throw them up
-    that they might become brighter, and the bird took out the coyote’s
-    eyes and held an eye in either hand for a little while, then threw them
-    to ti´nia, and the coyote looked upward, but he had no eyes, and he
-    cried, “Come back, my eyes, come quickly,” and the eyes fell into the
-    coyote’s head. He was delighted with the improvement in his eyes, and,
-    thinking that they might be made still more brilliant and penetrating
-    by throwing them up a second time, he asked the bird to repeat the
-    performance. The bird did not care to work any more for the coyote and
-    told him so, but the coyote persistently urged the bird to throw his
-    eyes up once more. The bird, growing a little angry, said, “Why should
-    I work for you, coyote? No, I work no more for you,” but the coyote was
-    persistent, and the bird a second time took out his eyes, this time
-    causing the coyote such pain that he cried. As the bird threw up the
-    eyes the coyote looked up to ti´nia and cried, “Come my eyes come to
-    me!” but the eyes continued to ascend and did not return. The coyote
-    was much grieved and moved about slowly and awkwardly, for he could not
-    see, and he wept bitterly over the loss of his eyes.</p>
-
-  <p>The bird was very much annoyed to be thus bothered with the coyote, and
-    said to him, “Go away now; I am tired of you, go off and hunt for other
-    eyes, do not remain to weep and bother me,” but the coyote refused to
-    leave and begged and entreated the bird to find eyes for him. Finally
-    the bird gathered gum from a piñon tree and rolled two small bits
-    between the palms of his hands, and, when they were round, he placed
-    the two balls into the eye sockets of the coyote, who was then able to
-    see, but not clearly as before, and these eyes, instead of being black
-    like his other eyes, were slightly yellow. “Now,” said the bird, “you
-    can remain no longer.”</p>
-
-  <p>After traveling some little distance the coyote met a deer with two
-    fawns; the fawns were beautifully spotted, and he said to the deer,
-    “How did you paint your children, they are so beautiful?” The deer
-    replied, “I painted them with fire from the cedar.” “And how did you
-    do the work?” inquired the coyote. “I put my children into a<span class="pagenum" id="Page_154">154</span> cave,”
-    answered the deer, “and built a fire of cedar in front of the cave, and
-    every time a spark flew from the fire it struck my children, making a
-    beautiful spot.” “Oh,” said the coyote, “I will do the same and make my
-    children beautiful,” and he hurried to his house and put his children
-    into a cave and built a fire of cedar, and then stood off to watch
-    the fire. The children cried much, because the fire was very hot. The
-    coyote tried to stop their cries by telling them they would soon be
-    beautiful like the children of the deer. After a time their weeping
-    ceased and the coyote thought his words had comforted them, but, in
-    fact, the children were burned to death. When the cedar was consumed
-    the coyote hastened to the cave, expecting to find his children very
-    beautiful, but instead he found them dead; he was enraged with the
-    deer and ran fast to hunt her, but he could find her nowhere, and he
-    returned to his house much distressed and much disgusted with himself
-    for having been so easily fooled by the deer.</p>
-
-  <h3 id="THE_COYOTE_AND_THE_COUGAR">THE COYOTE AND THE COUGAR.</h3>
-
-  <p>When the world was new the coyote was very industrious. He was always
-    at work passing around the world everywhere. He was never lazy, but his
-    thoughts were not good. He visited one camp of people and told them he
-    belonged to the Corn people; at another camp he said he belonged to
-    the Knife people. Both times he lied. After a while the coyote told
-    the cougar, who was the father of all game, that he would like to be
-    a ho´naaite. The cougar replied, “When your thoughts are good, then
-    you may become one.” “I guess the coyote is not lying, he has good
-    thoughts now,” and the cougar said to him, “Come in four days to me
-    and we will make hä´chamoni.” The coyote returned on the fourth day
-    and worked eight days with the cougar preparing hä´chamoni. He was
-    supposed to abstain during this time from food, drink, and smoking, and
-    to practice continency. The cougar also fasted and practiced continency
-    for the same period of time. Each night when it was dark the cougar
-    said, “You, man coyote, now it is night, take this food which I give
-    you and offer it to Ko´pĭshtaia.” The first night the coyote returned
-    with a contented heart, and upon entering the cougar’s house he sat
-    down. The second night after the coyote left the house with the food
-    for Ko´pĭshtaia, he felt a little hungry, and he said to himself,
-    “Last night I was not hungry, now I am hungry, alas! I am afraid or
-    I would eat this food. Why have I wished to be a ho´naaite? I have
-    food here and I wish to eat it, for I am hungry and yet I am afraid.”
-    And so he argued with himself until he overcame all scruples and ate
-    the food. “Now,” said he, “I am contented; I am no longer hungry;”
-    and he returned to the cougar, pretending he had offered the food to
-    Ko´pĭshtaia, and so the remaining eight nights the coyote ate the food
-    which was given him by the cougar to offer to Ko´pĭshtaia, but he said
-    nothing of this to anyone. The cougar grew<span class="pagenum" id="Page_155">155</span> to be straight and had
-    no belly, but the coyote did not change in appearance, and the sixth
-    night the cougar began to suspect that the coyote was not making his
-    offerings to Ko´pĭshtaia. The coyote told the cougar each night that
-    he was contented and was not hungry. “I think you are a little sad,”
-    the cougar replied. “No, I am not sad; my stomach is strong,” said
-    the coyote, “I can fast eight days; I wonder that I am not a little
-    sad. Why am I not hungry? I feel strong all the time that I am passing
-    about.”</p>
-
-  <p>On the seventh day the cougar and the coyote worked very hard all day
-    making hä´chamoni, and when the work was completed the cougar taught
-    the coyote the song which he would sing as ho´naaite of the Coyote
-    Society. They sang all the eighth day and night and at the conclusion
-    of the song the coyote was ordained a ho´naaite. Then said the cougar
-    to the coyote, “Go now and kill a deer, and when you kill the deer
-    bring the meat here and we will eat,” and the coyote said, “It is
-    well;” and he went to hunt the deer. In the early morning the coyote
-    saw a deer, but the deer ran fast, and, though he followed him all day,
-    he could not get close enough to catch him; he did not carry arrows,
-    but was to catch him with his hands, and at night the coyote returned
-    worn out. While the coyote was absent the cougar thought, “I guess the
-    coyote will be gone all day,” and when evening came and the coyote was
-    still absent he thought, “The coyote has not a good head or thoughts
-    for a ho´naaite.” When the coyote returned at night the cougar said,
-    “Why have you been gone all day and come back without a deer?” “I
-    saw a deer,” said the coyote, “early this morning, and I ran all day
-    following him; I went very far and am tired.” “Well,” said the cougar,
-    “why is it your head and heart cared to be a ho´naaite? I gave you food
-    for Ko´pĭshtaia and you, coyote, you ate the food that should have been
-    given to Ko´pĭshtaia; this is why you did not catch the deer to-day.
-    Had you given the food to Ko´pĭshtaia, instead of eating it, you would
-    have caught the deer.” The coyote thought much, but did not say a word.
-    He slept that night in the cougar’s house, and at dawn the cougar said
-    to one of his own people, “you go and catch a deer.” “Well, be it so,”
-    said the companion, and he started for the deer before the sun was up.
-    In a short time he saw one; it was very near him, and with one jump
-    he sprang upon the game and caught it before the sun was yet up, and
-    hurrying back to the house of his chief he said, “Here is the meat of
-    the deer.”</p>
-
-  <p>The chief was much pleased and contented, but the coyote was very
-    sad. All the companions of the cougar were happy and rejoiced. “Good,
-    my son!” said the cougar, “I am much contented; we will pay the
-    Ko´pĭshtaia with plumes; now we will eat the flesh of the deer.” The
-    chief ate first and the others after him; he would not give any of the
-    meat to the coyote, because the coyote’s thoughts were not good. The
-    chief enjoyed his food greatly, this being the ninth morning from the
-    beginning of his fast. The cougar said to the coyote, “Your<span class="pagenum" id="Page_156">156</span> thoughts
-    and heart are not good; you are no longer a ho´naaite; go! You will
-    henceforth travel quickly over and about the world; you will work
-    much, passing about, but you will never understand how to kill the
-    deer, antelope, or any game; I do not travel fast, but my thoughts are
-    good, and when I call the deer they come quickly.” Since that time the
-    coyote is always hunting the deer, rabbit, and other game, but is not
-    successful.</p>
-
-  <h3 id="THE_COYOTE_AND_THE_RATTLESNAKE">THE COYOTE AND THE RATTLESNAKE.</h3>
-
-  <p>The coyote’s house was near the house of the rattlesnake. The coyote
-    said to the snake, “Let us walk together,” and while walking he said
-    to the snake, “To-morrow come to my house.” In the morning the snake
-    went to the house of the coyote and moved along slowly on the floor,
-    shaking his rattle. The coyote sat to one side, much afraid; he became
-    frightened after watching the movements of the snake and hearing the
-    noise of the rattle. The coyote had a pot of rabbit meat cooking on
-    the fire, which he placed in front of the snake, inviting him to eat,
-    saying, “Companion, eat.” “No, companion, I will not eat your meat;
-    I do not understand your food,” said the snake. “What food do you
-    eat?” asked the coyote. “I eat the yellow flowers of the corn,” was
-    the reply, and the coyote immediately began to look around for some,
-    and when he found the pollen, the snake said, “Put some on the top of
-    my head that I may eat it,” and the coyote, standing as far off as
-    possible, dropped a little on the snake’s head. The snake said, “Come
-    nearer and put enough on my head that I may find it.” He was very much
-    afraid, but after a while he came close to the snake and put the pollen
-    on his head, and after eating the pollen the snake thanked the coyote
-    saying, “I will go now and pass about,” but before leaving he invited
-    the coyote to his house: “Companion, to-morrow you come to my house.”
-    “Very well,” said the coyote, “to-morrow I will go to your house.” The
-    coyote thought much what the snake would do on the morrow. He made a
-    small rattle (by placing tiny pebbles in a gourd) and attached it to
-    the end of his tail, and, testing it, he was well satisfied and said:
-    “This is well;” he then proceeded to the house of the snake. When he
-    was near the house he shook his tail and said to himself, “This is
-    good; I guess when I go into the house the snake will be very much
-    afraid of me.” He did not walk into the house, but moved like a snake.
-    The coyote could not shake the rattle as the snake did his; he had to
-    hold his tail in his hand. When he shook his rattle the snake appeared
-    afraid and said, “Companion, I am much afraid of you.” The snake had a
-    stew of rats on the fire, which he placed before the coyote and invited
-    him to eat, saying, “Companion, eat some of my food,” and the coyote
-    replied, “I do not understand your food; I can not eat it, because I do
-    not understand it.” The snake insisted upon his eating, but the coyote
-    continued to refuse, saying, “If you will put some of<span class="pagenum" id="Page_157">157</span> the flower of
-    the corn on my head I will eat; I understand that food.” The snake
-    quickly procured some corn pollen, but he pretended to be afraid to
-    go too near the coyote, and stood off a distance. The coyote told him
-    to come nearer and put it well on the top of his head; but the snake
-    replied, “I am afraid of you.” The coyote said, “Come nearer to me;
-    I am not bad,” and the snake came closer and put the pollen on the
-    coyote’s head and the coyote tried to eat the pollen; but he had not
-    the tongue of the snake, so could not take it from his head. He made
-    many attempts to reach the top of his head, putting his tongue first
-    on one side of his nose and then on the other, but he could only reach
-    either side of his nose. His repeated failures made the snake laugh
-    heartily. The snake put his hand over his mouth, so that the coyote
-    should not see him laugh; he really hid his head in his body. The
-    coyote was not aware that the snake discovered that he could not obtain
-    the food. As he left the snake’s house he held his tail in his hand and
-    shook the rattle; and the snake cried, “Oh companion! I am so afraid
-    of you,” but in reality the snake shook with laughter. The coyote,
-    returning to his house, said to himself, “I was such a fool; the snake
-    had much food to eat and I would not take it. Now I am very hungry,”
-    and he went out in search of food.</p>
-
-  <h3 id="THE_SKATONA">THE SKÁTONA.</h3>
-
-  <p>The myth of the ska´tona (a monster plumed serpent) who, in the old
-    time, ate the people, is familiar to every man, woman, and child of
-    Sia. This serpent, who lived in the mountains, did not move to catch
-    the people, but drew them to him with his breath; he never called but
-    one person at a time, compelling each one to approach sidewise so that
-    he could not be seen. The hand was usually grabbed first, then the
-    serpent would take the hand into his mouth and gradually devour his
-    victim.</p>
-
-  <div class="footnotes mt10">
-    <div class="footheader"><b>FOOTNOTES:</b></div>
-
-    <div class="footnote">
-      <p class="noindent"><a id="Footnote_1" href="#FNanchor_1" class="label">[1]</a> The author
-        mentions gratefully the share of this work
-        performed by her late husband, Mr. James Stevenson, whose notes taken
-        during his last year’s work in the field have been freely used by her
-        and whose life interest in the North American Indians has been her
-        inspiration.</p>
-    </div>
-
-    <div class="footnote">
-      <p class="noindent"><a id="Footnote_2" href="#FNanchor_2" class="label">[2]</a> Davis,
-        Spanish Conquest of New Mexico, 1869, pp. 351, 352.</p>
-    </div>
-
-    <div class="footnote">
-      <p class="noindent"><a id="Footnote_3" href="#FNanchor_3" class="label">[3]</a> The writer
-        is indebted to Mr. A. F. Bandelier for the
-        information regarding the Catholic missions.</p>
-    </div>
-
-    <div class="footnote">
-      <p class="noindent"><a id="Footnote_4" href="#FNanchor_4" class="label">[4]</a>
-        Sûs´sĭstinnako is referred to both as father and mother,
-        he being the parent of all, and sometimes as grandmother or the first
-        parent.</p>
-    </div>
-
-    <div class="footnote">
-      <p class="noindent"><a id="Footnote_5" href="#FNanchor_5" class="label">[5]</a> In this
-        paper the words “cardinal points” are used to
-        signify north, west, south, east, zenith, and nadir.</p>
-    </div>
-
-    <div class="footnote">
-      <p class="noindent"><a id="Footnote_6" href="#FNanchor_6" class="label">[6]</a> The
-        Ï´ärriko or ya´ya (mother) is an ear of corn which
-        may be any color but must be symmetrically perfect, and not a grain
-        must be missing. Eagle and parrot plumes are placed in pyramidal form
-        around the corn. In order that the center feathers may be sufficiently
-        long they are each attached to a very delicate splint. The base of this
-        pyramid is formed of splints woven together with native cotton cord
-        and ornamented at the top with shells and precious beads. A pad of
-        native cotton is attached to the lower end of the corn. When the ya´ya
-        is completed there is no evidence of the corn, which is renewed every
-        four years when the old corn is planted. The ya´ya is made only by the
-        theurgists of the cult societies, and continency must be practiced
-        four days previous to the making of the Ï´ärriko, and an emetic taken
-        each of the four mornings before breaking fast for purification from
-        conjugal relations. A ya´ya is presented by the theurgist to each
-        official member, the little ones being apparently as appreciative and
-        proud as their elders of the honor conferred upon them. The Ï´ärriko is
-        the Sia’s supreme idol. The one given to the writer by the theurgist of
-        the knife society is now in the National Museum.</p>
-    </div>
-
-    <div class="footnote">
-      <p class="noindent"><a id="Footnote_7" href="#FNanchor_7" class="label">[7]</a> Though it
-        is not mentioned in the story, it seems to
-        be understood that these games were played for the houses, for had
-        Po´shaiyänne lost the games he would have lost the houses.</p>
-    </div>
-
-    <div class="footnote">
-      <p class="noindent"><a id="Footnote_8" href="#FNanchor_8" class="label">[8]</a> Ancient
-        flat shell beads as thin as paper.</p>
-    </div>
-
-    <div class="footnote">
-      <p class="noindent"><a id="Footnote_9" href="#FNanchor_9" class="label">[9]</a> This
-        reference to tables appears to evidence the fact that
-        this portion of the cosmogony is of later date, and the whole paragraph
-        savors of a coloring from Christian or biblical teaching.</p>
-    </div>
-
-    <div class="footnote">
-      <p class="noindent"><a id="Footnote_10" href="#FNanchor_10" class="label">[10]</a> The
-        culture hero of the Sia bears a name similar to that
-        of the corresponding prodigy among the Zuñi. The same is true of other
-        of their mythological beings.</p>
-    </div>
-
-    <div class="footnote">
-      <p class="noindent"><a id="Footnote_11" href="#FNanchor_11" class="label">[11]</a> Fifth
-        Ann. Rept. Bu. Eth., pp. 539-553.</p>
-    </div>
-
-    <div class="footnote">
-      <p class="noindent"><a id="Footnote_12" href="#FNanchor_12" class="label">[12]</a>
-        Presiding officer of a cult society.</p>
-    </div>
-
-    <div class="footnote">
-      <p class="noindent"><a id="Footnote_13" href="#FNanchor_13" class="label">[13]</a> This
-        society differed from the one of the same name
-        afterwards organized in the upper world; knife in the former referring
-        to the implement used for domestic and other purposes, while the word
-        in the latter indicates the arrows presented to Ma´asewe and U´yuuyewĕ,
-        the two war heroes, sons of the sun, by their father.</p>
-    </div>
-
-    <div class="footnote">
-      <p class="noindent"><a id="Footnote_14" href="#FNanchor_14" class="label">[14]</a> The
-        ho´naaite, in this instance, is not, strictly
-        speaking, the theurgist, for the priest-doctor of the society of
-        warriors practices surgery exclusively, such as extracting balls
-        and arrows, while the theurgist has to deal with afflictions caused
-        by witchcraft and the anger of certain animals and insects, he
-        acting simply as the agent of the prey animals. The functions of the
-        ho´naaites of the Koshai´ri and Quer´ränna also differ from those of
-        the other societies. As these two societies received their songs and
-        medicine directly from the sun, they are not entitled to the slat
-        altars used in ceremonials and given by Ût´sĕt to the societies in the
-        lower world; only those ho´naaites who practice through the power of
-        the prey animals possess the sand paintings. The Warriors, Koshai´ri
-        and Quer´ränna, make their cloud emblems of meal.</p>
-    </div>
-
-    <div class="footnote">
-      <p class="noindent"><a id="Footnote_15" href="#FNanchor_15" class="label">[15]</a> The
-        sacred meal, or shell mixture as it is often called
-        by the Sia, may be prepared by an adult of either sex; it is composed
-        of coarsely ground meal, powdered shells, and turkis.</p>
-    </div>
-
-    <div class="footnote">
-      <p class="noindent"><a id="Footnote_16" href="#FNanchor_16" class="label">[16]</a> A member
-        of a society is selected by the ho´naaite to
-        collect the willow twigs from which the hä´chamoni are made. The
-        ho´naaite arranges a bunch of bird plumes which the collector attaches
-        to the limb of a willow, saying: “I have come to collect twigs for
-        hä´chamoni and I pay you with these plumes.” The tree to which the
-        plumes are attached is not touched, but the one nearest to it. A stroke
-        at the place where the twig is to be cut is made with an ancient stone
-        knife and the twig is severed from the tree on a line at right angles
-        with itself, the stick varying from four inches to a foot in length,
-        according to the symmetry of the twig, which is divided by three cuts
-        (these having first been indicated by the stone knife), leaving the
-        selected portion with a pointed end which in cross section would show
-        an equilateral triangle.</p>
-    </div>
-
-    <div class="footnote">
-      <p class="noindent"><a id="Footnote_17" href="#FNanchor_17" class="label">[17]</a> The Sia
-        do not differ from the Zuñi, Tusayan, and Navajo
-        in their process of preparing sand paintings, the powdered pigment
-        being sprinkled between the index finger and thumb. All these Indian
-        artists work rapidly.</p>
-    </div>
-
-    <div class="footnote">
-      <p class="noindent"><a id="Footnote_18" href="#FNanchor_18" class="label">[18]</a> The
-        uncolored illustrations are from photographs by Miss
-        May S. Clark, the interior views being by flash light. The writer is
-        pleased to congratulate Miss Clark for having succeeded under the most
-        trying circumstances.</p>
-    </div>
-
-    <div class="footnote">
-      <p class="noindent"><a id="Footnote_19" href="#FNanchor_19" class="label">[19]</a> All the
-        figures show the feet as they are colored before
-        the moccasins are put on. The red spot on the body designates the
-        heart, the black spot on the figure of the member of the fire society
-        indicates the coal which is eaten. The white around the face, arms, and
-        legs is down from the breast of the hawk.</p>
-    </div>
-
-    <div class="footnote">
-      <p class="noindent"><a id="Footnote_20" href="#FNanchor_20" class="label">[20]</a> Female
-        members are never present at the ceremonial of
-        brushing with straws and feathers, and therefore the ya´ya belonging to
-        the woman and child were not to be seen on this occasion, and neither
-        did the one captured from the Navajo appear.</p>
-    </div>
-
-    <div class="footnote">
-      <p class="noindent"><a id="Footnote_21" href="#FNanchor_21" class="label">[21]</a> The
-        portraits of the ho´naaites were made in secluded
-        spots in the woods. The hair is not arranged as it is in the
-        ceremonials, fear of discovery preventing the proper arrangement and
-        adornment with feathers. (<a href="#i_116">Pl. <span class="smcap">xxx.</span></a>)</p>
-    </div>
-
-    <div class="footnote">
-      <p class="noindent"><a id="Footnote_22" href="#FNanchor_22" class="label">[22]</a> There
-        were other Ka´ᵗsuna, however, which were in the
-        upper world before the Sia came. While the Sia can not account for
-        their origin they are also personated by them.</p>
-    </div>
-
-    <div class="footnote">
-      <p class="noindent"><a id="Footnote_23" href="#FNanchor_23" class="label">[23]</a> The aged
-        ho´naaite has since died.</p>
-    </div>
-
-    <div class="footnote">
-      <p class="noindent"><a id="Footnote_24" href="#FNanchor_24" class="label">[24]</a> Here the
-        singers sprinkle pollen to the north with an
-        under wave of the hand.</p>
-    </div>
-
-    <div class="footnote">
-      <p class="noindent"><a id="Footnote_25" href="#FNanchor_25" class="label">[25]</a> Can not
-        be translated.</p>
-    </div>
-
-    <div class="footnote">
-      <p class="noindent"><a id="Footnote_26" href="#FNanchor_26" class="label">[26]</a> Shell
-        mixture and sacred meal are synonymous.</p>
-    </div>
-
-    <div class="footnote">
-      <p class="noindent"><a id="Footnote_27" href="#FNanchor_27" class="label">[27]</a> After
-        the religious services it is usual for the
-        ho´naaite to absent himself, even though he be the woman’s husband
-        or father; his remaining being an evidence of unusual devotion. The
-        mother-in-law may be present at childbirth, but not the father-in-law
-        unless he be the chosen ho´naaite for the occasion, and his affection
-        for the daughter-in-law prompting him to remain, this, however, being
-        very rare. “Should the expectant mother fail to bend her thoughts upon
-        the event to come the child would not care to be born and would lie
-        still and die.” It is rare for a Sia woman to die in childbirth; or for
-        a child to he stillborn.</p>
-    </div>
-
-    <div class="footnote">
-      <p class="noindent"><a id="Footnote_28" href="#FNanchor_28" class="label">[28]</a> The
-        doctress names all infants, one name usually serving
-        the female through life, but the male may have a plurality of names;
-        for example, upon his return after a long journey, or after having
-        performed some valorous deed his head is bathed in yucca suds by some
-        female member of the cult society to which he belongs, or by a member
-        of his clan, when she bestows an appropriate name.</p>
-    </div>
-  </div>
-
-  <div class="transnote mt10">
-    <div class="large center mb2"><b>Transcriber’s Notes:</b></div>
-    <ul class="spaced">
-      <li>Blank pages have been removed.</li>
-      <li>Obvious typographical errors have been silently corrected.</li>
-      <li>Variations in native words spacing, hyphenation, and markup have been left as is.</li>
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