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diff --git a/old/63175-0.txt b/old/63175-0.txt deleted file mode 100644 index b347b1b..0000000 --- a/old/63175-0.txt +++ /dev/null @@ -1,7941 +0,0 @@ -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: - - - Text enclosed by underscores is in italics (_italics_). - - Blank pages have been removed. - - Obvious typographical errors have been silently corrected. - - Native words spacing, hyphenation, and markup varies, this - has been left as is. - - - - - -End of the Project Gutenberg EBook of The Sia, by Matilda Coxe Stevenson - -*** END OF THIS PROJECT GUTENBERG EBOOK THE SIA *** - -***** This file should be named 63175-0.txt or 63175-0.zip ***** -This and all associated files of various formats will be found in: - http://www.gutenberg.org/6/3/1/7/63175/ - -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) - -Updated editions will replace the previous one--the old editions will -be renamed. - -Creating the works from print editions not protected by U.S. copyright -law means that no one owns a United States copyright in these works, -so the Foundation (and you!) can copy and distribute it in the United -States without permission and without paying copyright -royalties. 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