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ANA pled Of? patel ete fide Fe eS ete CH ec gees Gath dafecebitd dey Sirsa Pr ero a deed det Lk ok ae ac i) 7 ni Fog etre PION el tT od A oh Jae baemisewe sm ponies HRY FF tis 9 al al a a ad TN lad ladle ‘ a ded a oes pti oe wie pina eto Fphef ee to aed of Pot lel ahd ed al PP eat Sid ‘get U : u ah fp eR PAR APO eA a kl a lel ll ae Wad ae HE MEE BLL cad le be a ies rath he Be te eel 2) aie eal ded ed ott a al hale of pols - Tere Co Cached) addict Mefgie edokchicker itis stp SOL OY See Oe ed elt al deh ee a Se Ey ey ee a Pe . G0 AMOR GF F4 IO pe Fe FOF TG Gea P oe roe PrP ae tt ef Lae Cornell University Library = 99.H7H83 1903a nT 3 1924 011 862 095 on The Moki Snake Dance Te A popular account of that unparalleled dramatic pagan ceremony of the Pueblo Indians of Tusayan, Arizona, with incidental mention of their life and customs. Te BYOWALTERSHOUGEH. «PED. Sixty-four Half-tone Mlustrations from Special Photographs. Kiet y-FIeVH THOUSAND, Published by Passenger Department THE SANTA FE, $903 ¢ Fal” > et = 7* se a SAM : ht porary ee Teed ti vi 1 = ‘e Lik a) pay) +i om hy al DANCE ROCK, WOLPI. UST at the dawn of an August morning groups of eager watchers sit along the precipitous cliffs or slopes of a mesa bearing on its crest a Moki village. All faces are turned in one direction; the gray light becomes many-hued before the near approach of the sun. A murmur passes through the crowd; in the distance a number of dark forms are seen running toward the mesa; nearer they come, pursued by boys and girls with wands of cornstalk, and run up the RACER. tortuous trail as though on level ground. As the sun appears above the eastern horizon the winner passes over the roof of the Snake ézva and the day of the Snake dance has begun with the Snake race. The runners deposit the melon vines, corn and other products they have carried from the fields, and the panting victor gets for his prize the glory of winning. As in the Greek games, the Mokis honor the swift runuer. As the day wears on the interest centers in the £zvas, where swarthy priests are bringing to a close the niyste- rious rites begun days before, when the astronomer Sun priest had directed the town crier to announce the com- mencement of the ceremony. Since that time the priests had descended into the £zva, and a fleet runuer had each day carried plumed prayer-sticks to the distant springs and shrines. Four days to the north, west, south and east snakes had been hunted. Then came the Antelope dance on the evening before the Snake dance; the sixteen songs and drama were enacted in the Azva while the iy <0 y Tans d Fi ar * ; Ds “ikea ee a “pe SP er ec} ra = ies: io Toft au Pee ee ahs rd Sn Sens fs AO Ree we eee Cigea yh gs ye as Cy ear er Ag Beli ae ae rs beet SS ree ge J a9 areas? po oo 1 ee ap . Ze Eo Tor, at | S WOLPI, THE PLACE OF THE GAP,” Een er, 2 ee 7 eae A Sc Bs Ne aes - Fe ro er PS At PD ae prem Snake race was being run, and the time A TES is now ripe for the final spectacle. The ms a snakes have been washed and placed in jars and the costuming begins. Long-haired, painted priests 1n scanty attire emerge from the Azvas and go on various errands. Visitors and Mokis examine one another with mutual curiosity; the children are haviug a jolly time, for the Snake dance comes in their village but once in two years, and white visitors are sure to bring candy to put a climax to the stuffing of new corn, melons and other good things of August. Other dances of the Mokis are more pleasing, as the Kachina dances, with their mirth and music, or the Flute dance, full of color and ceremony, but the Snake dance attracts with a potent fascination. One gets sc interested in the progress of the dance that the antici- pated element of horror does not appear amid the rhythmic movement and tragic gestures of the dancers with here and there the sinuous undulation of a yenom- ous rattlesnake. Along the sky-line of the houses and on every available foothold and standing place are spec- tators. At Wolpi, the top of the mushroom-shaped rock is a favorite seat. The crowd is hardly less inter- esting than the dancers. Everyone, except the white visitor, is in gala costume, Moki and Navajo vying in gaudy colors. The Moki maidens have their hair done up in great whorls of shining blackness at the sides of their heads. The women, who have brushed away the evidences of preparation for the feast to follow the dance, now appear at their best, and the children dash around, consuming unlimited slices of watermelon. Mormons, be-pistoled cowboys, prospectors, army officers, teachers from the schools, scientists, photographers, and tourists in the modern costume suitable for camp life, mingle with the Indian spectators in motley confusion. Not less than one hundred white people witnessed the Snake dance at Wolpi in 1897. Each year there is a larger attendance. If the visitor will look around he will see that at one side of the dance plaza there is a bower of green cotton- wood branches, the £7s7, where the snakes are to be kept in readiness during the dance. The descending sun MODE POOLE ae ee casts a long shadow eastward from the 47s when a priest enters the plaza with a bag_containing the reptiles and quickly disappears among the branches. This is the man who hauds the snakes MOK! CHILDREN. out to the dancers through a small open- ing in the front of the 4zs7. The expectancy now is intense. All eyes are fixed in the direction from which the priests will appear. Deeper eee the evening colors steal into the lan scape, but_no one notices them. 0) eens “Here they come!” The grand entry of the Antelope priests causes a sensation. With bare feet, and their semi-nude bodies streaked with white paint; a band of white on the chin from mouth to ear, rattles of tortoise shell tied to the knee, embroidered kilts of white cotton fastened around the loins, necklaces of - fox skins hanging behind se? from the belt, these priests present a startling though ra ae not unattractive appear- ht, 1896, by G. Wharton James. Used by permission ance. At the head of the ae Bea oes tes file comes the Antelope Chief bearing his /7fomt or sacred badge across his left arm. Next comes the bearer of the medicine bowl. All the other priests carry a small rattle in either hand. With stately mien, and looking to neither right nor left, the Antelope priests pass four times around the plaza to the left, each sprinkling sacred meal and stamping violently upon the plank in the ground in front of the kist. The hole in the middle of the plank is the opening into the under-worl ps : inform the spirits o ancestors that aceremony is _ in in progress: - Fortunate is the matrwho breaks the board With his foot! When the circuit is made, the Antelope priests line up in front of the £7zs7z facing outward ; there is a hush and the Snake priests enter. The grand entry of the Snake priests is dramatic to the last degree. With majestic strides they hasten into the plaza, every attitude full of energy and fierce determined purpose. The costume of the priests of the sister society of Antelopes is gay in comparison with that of the Snake priests. Their bodies rubbed with red paint, their chins blackened and outlined with a white stripe, their dark red kilts and moccasins, their barbaric ornaments, give the Snake priests a most somber and diabolical appearance. Around the plaza, by a wider circuit than the Antelopes, they go striking the szpapu plank with the foot and fiercely leaping upon it with wild gestures. Four times the circuit is made; then a line is formed facing the line of the Antelopes, who cease shaking their rattles which simu- late the warning note of the rattlesnake. A moment’s do pause and the rattles begin again and a deep humming chant accompanies them. The priests sway from side FLUTE OANCE ORAIBI. /iygins, photo. to side, sweeping their eagle-feather snake whips toward the ground ; the song grows louder and the lines sway backward and forward toward each other like two long, undulating serpents. The bearer of the medicine walks back and forth between the lines and sprinkles the charm liquid to the compass points. All at once the Snake line breaks up into groups of three, composed of the ‘‘carrier’’ and two attendants. The song becomes more animated and the groups dance, or rather hop, around in a circle in front of the £7sz, one attendant (the ‘‘hugger’’) placing his arm over the shoulder of the ‘‘carrier ’’ and the other (the ‘‘ gatherer’’) walking behind. In all this stir and excitement it has been rather difficult to see why the “‘ carrier’? dropped on his knees in front of the 4£7s7,; a moment later he is seen to rise with a squirming snake, which he places midway in his mouth, and the trio dance around the circle, fol- lowed by other trios bearing hideous snakes. The ‘hugger’? waves his feather wand before the snake to attract its attention, but the reptile inquiringly thrusts its head against the ‘‘carrier’s’’ breast and cheeks and twists its body into knots and coils. On come the demoniacal groups, to music now deep and resonant and now ris- ing toa frenzied pitch, accompanied by the un- ceasing sibilant rattles of the Antelope chorus. Four times around and tHe sek CALHiery a Opens his mouth and drops the snake to the ground SPECTATORS, WOLPI. and the ‘‘gatherer’’ dextrously picks it up, adding in the same manner from time to time other snakes, till he may have quite a bundle composed of rattlesnakes, bull snakes and arrow snakes. The bull snakes are large and showy, and impressive out of proportion to their harmfulness. When all the snakes have been duly danced around the ring, and the nerve tension is at its highest pitch, there is a pause; the old priest advances to an open place and sprinkles sacred KACHINA DANCERS. meal on the ground, outlining a ring with the six compass points, while the Snake priests gather around. At a given signal the snakes are thrown on the meal drawing and a wild scramble for them ensues, amid a rain of spittle from the spectators on the walls above. Only an instant and the priests start up, each with one or more snakes; away they dart for the trail to carry the rain-briuging mes- sengers to their native hiding places. They dash down the mesa and reappear far out on the trails below, runmug like the wind with their grewsome bur- dens. The Antelope priests next march gravely around the plaza four times, thumping the sunken plank, and file out to their 4zva. The ceremony is done. Stay! there is another scene in this drama which may seem a fitting NAVAJO 8PECTATOR. Hillervs, photo. MOKI GIRLS. mela Copyright, 1896, by G. Wharton James. Used by pernussion, ANTELOPE CIRCUIT, ORAIBI. pottery or any other object and appear on the house- tops or street, only to be set upon and chased by the girls bent on securing the prize. Many questions suggest themselves to everyone who witnesses the Snake dance. Some do not seem to be very easy to answer, and some are those which, perhaps, the wisest and most lore-learned priest cannot answer now after the lapse of centuries since the ceremony began. Still, most of us can leave them for the scien- tists to pore over. What everyone wants to know . oe Tt ea ae Vroman, phote. CIRCUIT OF ANTELOPE PRIESTS, WOLFPI. is whether the snakes are drugged or have their fangs removed, and, if not, whether they ever bite their captors. Men who have attended as many as ten dances in various Moki pueblos say that they have never seen a dancer bitten by a poisonous snake, while others have seen a reptile strike or perhaps fasten upon the hand of a dancer and require to be shaken off. In the present state of the question everyone must judge for himself. One thing is very certain, the Mokis are extremely care- ful with a poisonous snake. At Wolpi, in 1897, two Vroman, photo. ENTRANCE OF SNAKE PRIESTS, WOLPI. large rattlesnakes, which from their age had perhaps been danced around the ring before, coiled together and for a time refused to move, almost breaking up the per- formance. An experienced snake driver at length suc- ceeded in making them uncoil, when they were easily picked up. This is thought to be the secret of handling the rattlesnake; never to handle him when he is coiled, for it is said that this serpent cannot strike without 13 coiling. Then, too, the snakes may have been some- what subjugated by their bewildering treatment, since they were dragged from their haunts by naked men armed with hoes and sticks, thrust with other snakes into a bag and brought to the szvas, and afterward washed and uncivilly flung about. The Snake dance is exciting enough, but the two or three men who have witnessed the sinister rites called ‘snake washing’’ in the dark &7va tell a story which makes the blood curdle. Doctor Fewkes relates this experience as follows: “The Snake priests, who stood by the snake jars which were in the east corner of the room, began to take out the reptiles, and stood holding several of them in their hands behind Su-pe-la, so that my attention was distracted by them. Su-pe-la then prayed, and after a short interval two rattlesnakes were handed him, after which other venomous snakes were passed to the others, ATidemeach Opeth e Six priests who sat around the bow! held two rat- tlesnakes by the necks with their heads ele- vated above the bowl. A low noise from the rattles of the priests, Vroman, photo. CIRCUIT OF SNAKE PRIESTS, WOLPI. at . ~ te > i . a S mo, bad: n iy Pe uu “i oy 3 Z A = Z ay % os Oe es . 2. > 5 - * bid Fi! ns a. a J mm ee iP! q . ’ z Ad » Wy ee » aM : : t bel ‘ Or, f em Copyright, 1896, by G. Wharton James. ANTELOPES IN LINE, ORAIBI. Used by permission. which shortly after was accompanied by a melodious hum by all present, then began. The priests who held the snakes beat time up and down above the liquid with the reptiles, which, although not vicious, wound their bodies around the arms of the holders. The song went on and frequently changed, growing louder and wilder, until it burst forth into a fierce, blood-cur- dling yell, or war-cry. At this moment the heads of the snakes were thrust several times into the liquid, so that even parts of their bodies were submerged, and were then drawn out, not having left the hands of the priests, and forcibly thrown across the room upon the sand mosaic, knocking down the crooks and other objects placed about it. As they fell on the sand picture three Snake priests stood in readiness, and while the rep- tiles squirmed about or coiled for defense, these men with their snake whips brushed them back and forth 1n the sand of the altar. The excitement which accompanied this ceremony cannot be adequately described. The low song, breaking into piercing shrieks, the red-stained singers, the snakes thrown by the chiefs, and the fierce attitudes of the reptiles as they landed on the sand mosaic, made it next to impossible to sit calmly down and quietly 15 sede scp SN " r “ty ~ — PE TOR > te as seh > Ys » Ys LINE-UP BEFORE KISI, WOLPI. note the events which followed one after another in quick succes- sion. The sight haunted me for weeks afterwards, and I can never forget this wildest of all the aboriginal rites of this strange people, which showed no elementof our present civilization. It was a per- formauce which might have been expected in the heart of Africa rather than in the American Union, and certainly one could not realize that he was 11 the United States at the end of the nineteenth ceutury. ‘The low weird song continued while other rattlesnakes were taken in the hands of the priests, and as the song rose again to the wild war-cry, these snakes were also plunged into the liquid and thrown upon the writhing mass which vow occupied the place of the altar. Again and again this was repeated until all the snakes had been treated in the same way, and reptiles, fetiches, crooks and sand were mixed together in one confused mass. As the excitement subsided and the snakes crawled to the corners of the kiva, seeking vainly for protection, they were again pushed back in the mass, and brushed together iu the sand in order that their 16 bodies might be thoroughly dried. Every snake in the collection was thus washed, the harmless varieties being bathed after the venomous. In the destruction of the altar by the reptiles the snake ti-po-mi stood upright until all had been washed, and theu one of the priests turned it on its side, as a sign that the observance had ended. ‘The low, weird song of the Snake men continued, and gradually died away until there was no sound but the warning rattle of the snakes, mingled with that of the rattles in the hands of the chiefs, and finally the motion of the snake whips ceased, and all was silent.’ * CHANTING BEFORE KISI WOLFPI. Pe so: The Mokis have an antidote for snake bite made from the root of = plant called by botanists Gaura parviflora. They do not know the white man’s fiery antidote and panacea, but expert opinion declares that one remedy is as good as the other. Snakes are scarce in Tusayan, although they seem plentiful at the Snake dances. Still, * The Snake Ceremony at Wolpi, Jour. Am. Eth. & Arch., Vol. IV, pp. 34, 35. 17 it requires four days of vigilant search to the four points of the com- pass to procure enough. Some years ago, a Wolpi farmer, while in Copyright, 1896, by G. Wharton James. Used by permission. His cornfield, was FACE VIEW, SNAKE PRIESTS, ORAIBI. bitten on the hand by a rattlesnake, and the combined efforts of the Indian doctors and some white people who happened to be near by were applied for his relief. After a great deal of suffering he recovered. Soon after, the Snake Society informed him that he must become a Snake priest, because he was fayored by the rattlesnake. Perhaps Intiwa, for that was his name, did Maude, photo. CHANTING BEFORE KISI, ORAIBI. not see where the favor came in, but he was duly installed as a member of the Society. Turning now from this strange, nerve-wrenching scene, which many have crossed the mysterious Painted Desert north of the Little Colorado river to wit- ness, some general account of the Mokis should be inter- | esting. Perched upon high, SIRO CIRENGeTS: warm-tinted sandstone mesas, narrow like the decks of great Atlantic liners, are their clustered dwellings, scarcely to be distinguished from the living rock upon which they rest. High up above the plain, viewing from all sides an almost illimitable distance, basking in the brilliant sunshine from sunrise to sunset, bathed in the pure, life-giving air, the Mokis, or ‘‘ good people,’’* as they delight to call themselves, must feel freedom in its truest sense. Here is isolation. In the long centuries the Mokis have dwelt here they have had few visitors. The all-venturing Spaniards, in their six- teenth century quest for the mythical doorposts of gold set with jewels, were way-weary long before their toilsome journey brought them to the base of the viant mesas. In this semi-desert, far out of the trail traveled by friends and foes, the Mokis found the desired * The name by which these people are known among themselves is Hopfz, whose signification is as stated. Moki is a derisive name, originally applied by outsiders, which unfortunately seems fated to «— stick. fete... im 19 Copyright, 1896, by Used by permission, ” H, Maude. Cee Te ANCERS) ORAIBI seclusion and peace after the harrying of the Apache and Ute, whose hand was against every man. Perhaps the word mysterious as applied to the desert may need explanation to city-dwellers and those who are accustomed to limited horizons. In the desert a new sen- sation comes to those who have exhausted the repertory of sensations at the end of a rapid century. In the desert the desert is supreme. The sense of freedom and exhil- aration, which everyone must feel, is personal; the des- ert is titanic; gradually it com- 4 % 1 aw 7 Tee Ae ee hin 4. SOAS Wer pels) awe and wonde g pee ™» Bast THE DANCE, ORAIBI. tess aa of vastness, almost infinity, dawns in the mind with an impression of mystery. Here thousands of square miles stretch in iridescent beauty to the violet horizon or to the velvety blue mouutains; nearer stand the strange forms of the volcanic buttes; across the sand plain the purple cloud shadows float, attended by the tawny sand whirlwinds; a distant thunderstorm marches along, dwarfed in all its energy to a small part of the scene. The morning and evening reveal new coloring and beauty beyond the power of pen or pencil to depict. With the night new experiences come in the desert. In the clear air of Tusayan myriads of stars are revealed. It is not often the good fortune of the astron- omer to enjoy such skies for observation. Stars of low magnitude, rarely seen elsewhere, are easily found in the night heavens of Tusayan. It may seem like romancing, but it is true, the powdery, misty starlight is strong enough to admit of reading the dial of a watch and to distinguish the outline of mesas and buttes miles away. Then the silence of the night is overpowering. Not a cricket chirps and no animal disturbs the almost oppressive silence. When the conguistadores came to Tusayan, some three hundred and fifty years ago, they found the Mokis high up on the mesas, but not on the rocky tops where the towns are now built. This meeting of the Conquerors oa x et We Tag re THE DANCE, WOLP. Vroman, photo. and the Mokis has always seemed a picturesque sub- ject. The Spaniards re- corded their experiences and the Mokis relate the traditions of the experi- ences of their forefathers passed along by word of mouth, accurate as if written down. Beneath PATER nie cs photo. the town then perched on the higher slope of the Wolpi mesa, came a band of horsemen, some clad in armor and warlike trappings badly damaged and battered by wear and tear, but impressive to the Indian, who for the first time saw the white man. Perhaps the Mokis were not very friendly. The war- rior priest strode down the trail followed by his band and drew a line of sacred meal across the path to the town, over which, according to immemorial custom, no one might come withimpunity. This ‘‘dead line ”’ brought death instead to the Mokis. At the fire of the dreadful guns they fled up the narrow trail to refuge. The Spaniards dared not follow up the rocky way, but camped for the night by aspring. In the morning the timorous Mokis came down with presents of food and woven stuffs. This is the first picture of the Mokis of Wolpi, who were thus introduced to the proud Castilian, bent on reaching new lands to despoil. Later came a new company, bringing priests to turn the peaceful peo- ple from their native superstitions. When the town of Wolpi burst upon their view it was a new town, built on the highest summit of the mesa! The timid people had moved up from the lower point, taking with them house beams, stones, and every other portion of their dwell- ings. The trails were rendered inaccessible and the 22 people ascended and descended by a movable ladder. Still they received the priests and submitted to the enforced labor of building a church, carrying, with infinite toil, beams of cottonwood from the Little Colo- rado. Many of these carved beams now support the roofs of the pagan &zvas. Later, when the oppression grew too great, the Mokis committed one of the few overt acts which may be charged against them. They threw the ‘‘long gowns,’’ as they called the friars, over the cliffs, and cut loose once for all from the foreign religion, This ended the contact of the whites with the Mokis for long years until, at last, the Government took them under its protection. But the Moki had immemorial enemies, as has been hinted. The Apache, who centuries ago came out of the high north, a rude and fierce being, incapable of high things, is responsible for the acropolis towns all along the trails by which the Moki clans came to Tusayan. The history of the wanderings of the Moki to this land of scant promise would be interesting if all the threads or ee ee Copyright, 1896, by G. Wharton James. SNAKES, IN KIVA, could be gathered together. The story goes somewhat in this fashion: Long ago—how long one may guess as well as another and get as near to it as the Mokis, who say it was ‘‘very, very when ’’— groups of Indians belonging to the yreat Uto-Aztecan stock and other pueblo stocks lived over all this region. The limits of this vast region are more accurately found in the States of Utah, Colorado, New Mexico and Arizona and reach over into Mexico. This ruin- strewn expanse tells the story of many wanderings and movings about, through the forgotten years, before the pueblo peoples were settled in the places where Maude, photo. TIPONI. the white man found them. The re- mains of ancient monarchies are, per- haps, more interesting from their connection with the world’s history, but there is a fascination also in the leveled cities of the Southwest, under which lie the rude records of the ancients of the New World. In the course of time and through various vicissitudes of war, famine or disease, some of these groups were broken up and the survivors forced to seek refuge in other tribes of their kin. This has been going on for nullenniums. The organization of these tribes was rather loose, and consisted of clans which are made up of those related by blood; marriages were, as they are now, prohibited between members of the same clan. This was another cause of mixture. So it happened that in our deserts there was a wandering of the ancient people like that of the chosen people, but their simple clothing waxed old, their towns waxed old, and their mother corn only blessed them by hard labor. It would seem at the first glance that some great unrest filled the 24 ; “os Sky SOE) SMT DWE Me Pera Tats gy > he . P46 ovr! rs “Tr pes ato a ee ty) <2 WOLPI, FROM BELOW. Hillers, photo. breasts of the ancient pueblo dwellers and forced them to forever move on. Ruins without number attest the flux of population over an area in which the countries of the ancients of the Old World would be lost. Still these ruins are not without order; the clans moved along together in those dark ages, so that the ruins are found in groups. Thus if we hark back on the trail by which some of the clans came from the south to Tusa- yan, the Mogollon Mountains at Chavez Pass will show eS Dee ae TES ur eS a Pao ¥ ~Ry eS? aed See ee See ge Mek tae, ENA oti | Vroman, photo. AN ARIZONA CLOUD EFFECT. two large ruins to which Moki tradition gives the name of ‘‘the place of the antelopes.’’ Thirty-two miles to the north is the next stopping place, and the clans must have prospered in the valley of the Little Colorado at Winslow, for here are the ruins of five towns, called by those versed in the lore of the past Homolobi, or ‘the place of the two views.’’ The grand panorama of the Moki buttes seen from ‘‘the place of the antelopes” was still visible from: Homolobi, though at a lower view- point. Long before the conguistadores came to ravage the New World, the people of Homolobi had abandoned their towus and taken up their weary journey to Tusa- yan, where now are seven towns of the ‘‘ good people.’’ It is interesting to find that in Wolpi different clans live in different sections of the town just as they had camped together in the old days, and in the order in which they came from their desert wandering. This journey of some of the clans of Mokis began much farther away than the two faint points on the dim Mogollones where autelopes range to this day. To say that the Mokis belong by language to the great Uto-Aztecan stock means that in bygone times they were in contact with the Aztecs or may even have been a branch of that far- famed people. Just here, ifit might be possible to correct 26 alia Sc MN a AN i ttn ; . ‘ vw ral Tec — AN ARIZONA CAMP. the popular hallucination in reference to the Aztecs, it would be well to say that that mysterious and ever- vanishing people were uothing more nor less than Amer- ican Indians. In some lines of work the Mokis of Homolobi, for instance, were superior to the Aztecs. Romance and the Aztecs have been sadly mixed up by the writers of a past generation. The towns of Tusayan are seven. Wolpi, ‘‘the place of the gap,’’ named for the deep cut across the mesa on which it is built, is best known. The people are very friendly and are more advanced than the other tribes. 27 Rts Nei Sein *oj0yud 'o 42) > ERS rae es Sf ae es . 3 MA p aeRO K ‘Id1OM 3O O193Nd no . ay Ca a eee S nes n " EE. Ne she De ete oa Fay ra rae Bee FES. My, A . Pal ‘af ie iC ~ te There is a school and many families live below the mesa in red-roofed houses. Perhaps in a few years the old pueblo will be abandoned and the quaint customs for- gotten. Next to Wolpi on the east is Si-chom/’-ovi, ‘the mound of flowers,’’ an offshoot of Wolpi— on account of a disagreement, it is thought. Ha/-no (also known as Te’-wa) is the third village on the First or East Mesa, near the gap. Hano isa village of Tewans who were induced to come from the Rio Grande two centuries ago to assist in defending the peaceful Mokis from the Apaches and Utes. They were located at the head of the easiest trail up the mesa, and on a smooth rock face is an inscription recording a battle in which they vanquished the Utes. These ‘‘keepers of the trail’? are expert potters, and most of the Moki ware is of their handicraft. It seems strange to find in Tusayan these foreigners still speaking a language different from that of their neighbors. Seven miles to the west, across the valley from Wolpi, the point of Second or Middle Mesa stands out in silhouette. The first / . inovi, second in size in Tusayan. The Snake dance is held here in odd years, as at Wolpi. - Auer SUC Masti ies the large interior plaza is extreniely ee rs SF . picturesque. On Z& Pr WOLPI FOOT TRAIL. SS ‘. : be SSeS 2 Sad Bas ~~ ? oer a ah. ann Mi Jar a ; ft a BY ~~ a o Hillers, photo. PUEBLO OF SICHOMOVI. Villers, photo. =~ rr ay Ee a : = ; . = ipa ? ~_ ? es 7 waive : oe pon Seagate este a We Pia. seth te rr mabe sh aA ‘apa aa < eee Bes, te Hillers, photo. PUEBLO OF TEWA (HANO). hanging rock forming an arch under which the trail passes. Back of Mishonginovi is the small town of Shi-paul/-ovi, ‘‘ the place of the peaches,’’ the most pic- turesquely located of the Moki pu- eblos, and with the most elevated situation. Shipaulovi isa comparatively modern town, having been formed by families from Shung-o/-pavi since the Spaniards introduced peaches. Here the Snake dance is held in even years, alternating with that of the Flute. Shungopavi, ‘‘ the place of the reed grass,’’ is a few miles west of Shipaulovi. Reed grass is prescribed for the mats wound around the ceremonial wedding blankets of white cotton. A small country place of Shungopavi is located at Little Burro Spring, some twelve miles south of the town. Oraibi, with its fifty mile distant little offshoot, Mo’’-en-kop/-i, marks the extreme western, as Taos marks the eastern, extent of the pueblo region. Nearly one-half, or about eight hundred, of the Mokis live in Oraibi. The Snake Society at this pueblo, though fewer in numbers than at several of the other towns, gives an interesting performance. The large open plaza where the dance is held offers excellent opportunities for photographing and for viewing the spectacle. CORN CARRIER. 31 MAIL’ CARRIER. ", In the even years visitors to ES Z Tusayan may see three Snake dances -/.4 — those of Oraibi, Shipaulovi, and IX Shungopavi, unless the dates coin- cide, which they are unlikely to do. The Province of Tusayan, where the Mokis now live and thrive, is not a total desert waste, although the first impression of those accustomed to green fields and frequent rains is likely to be to the contrary. Drought- defying plants bloom at certain seasons, and fill wide stretches with color. Along the sandy washes, adjacent to the pueblos, which rarely by the good will of the rain gods show a silver glint of water, are corn fields and melon and bean patches, well cared for and jeal- pe-—-y------=—~ ously guarded by their owners. : Seep ee Al Internecine war is waged against St the freebooting crows, mice, prairie dogs and insects, and woe betide any four-footed marauder that is caught foraging there; he is soon roasted and supplying proto- plasm to the Moki organism; except in case of a burro, when his ears are docked in pro- portion to the magni- tude or incorrigibility of his misdeed, to brand him publicly as a thief. SPINNER, Copyright, 1896, by F. H. Maude. Used by permission BASKET-WEAVER. On the rocky side of the mesa are thriving peach orchards, perfectly free from blight or insect enemies, and in the proper season loaded down with luscious fruit, of which the Mokis are extravagantly fond. = ap ae ea Tae Ran ye detrhaha oe aK him ND pt aay Va dkd,) : oe Salt Ww. ry, agg aE e PATE S aon ari —_ ~~ . ent, ee bE oe, sahele ip li aa ig o Maude, photo. PUEBLO OF ORAIBI. nightfall usually, and by morning it is well baked and ready to be wrapped in corn husks for con- sumption. A stroll about a Moki town will convince the explorer that there are streets full of ‘‘surprises,’’ as we call unexpected nooks and corners in our own houses. Just what the building regulations are no one has yet divulged, but the lay of the ground has much to do with the arrangement. Wolpi is crowded upon the point of a nar- row mesa, and some of the houses are perched on the edge of the precipice, their foundation walls going down many feet, the build- ing of which is a piece of adven- SICHOMOVI FOOT TRAIL. turous engineering. Many of the towns have passages under the houses leading from one street to another. The stone surface of the street is deeply worn by the bare or moccasined feet of many generations. Thetrail over the dizzy narrows between Wolpi and Sichomovi is worn like a wagon track in places from four to six inches deep. The end of a ladder sticking up through a hatchway inalow mound slightly above the level of the street marks the way down into an underground ee ee ype rene ae 7H ' A MESA CLIFFSIDE. i : i WS ‘ Rea erage py oy oe I, A MOKI INTERIOR. Vaio eae nD: room, where strange ceremonies are held. This is a kizva, and if we are hardy enough to brave the usual warning to the uninitiated, we may peep down without fear of swelling up and bursting. Perhaps, if there is no cere- mony going on, a weaver may be making a blanket on his simple loom; likely it is deserted, dusky and quiet with no suggestion of writhing serpeuts or naked votaries and weird chanting. All streets lead to the plaza, the center of interest, set apart for the many dances ; some solemn and awe-inspiring, some grotesque and amusing; all dramatic in action and marvelous in color. In the center of the plaza is a stone box. This is a Shrine, the focus at which all ceremonies center, and beneath it is the opening into the underworld of 42 departed ancestors. Around most plazas in Tusayan the houses are built solidly; at Wolpi the dances take place on eet a narrow shelf above the dizzy sandstone cliffs; at Oraibi one side of the plaza where the Snake dance is enacted is open and the distant San Francisco mountains stand plainly on the horizon. Outside the town there is also something to see. The general ash pile with its stray burro engaged in a hopeless task of finding something to eat is passed by, and one looks down over the brow of the mesa at the corrals among the rocks on a narrow ledge crowded with bleating sheep and goats. The trails wind down the mesa, across the fields, and are lost in the country lying spread out below like a map. Under the rocks a woman is digging out clay for pottery, other women are toiling up with jars of water from the springs, while on the steep slope among the jagged fragments of stone is perhaps the last resting place of the inhabitants, strewn with bits of pottery. The springs in Tusayan come out near the base of the mesas, and the labor of carrying water up some 600 feet by means of the female beast of burden puts water at a premium. It is a blessing that the dry, searching air of the elevated region, and the fierce sun, do not render bathing an actual neces- sity. Most of the springs yield little water, so that a large party 43 Maude, photo. A MOK! FAMILY. ALUN SG of visitors with horses camping about a pueblo will give rise to fears of awaterfamine. Placed on the borders of every spring, down close to the water, may be seen short painted sticks with feather pluimes — prayer offerings to the gods for a continued *, supply of the precious fx fluid, the scarcity of which from clouds or springs has had to do with the origin of many ceremonies in the AN ORAIB! GIRL. Southwest. The lack of water even fills in a large part of the conversation of white visitors in this dry country, taking the place of the weather, which is unlikely to change. Let us follow up the trail again after the toiling water Carriers, returning from the general meeting and gossiping place, the spring. Let no one think that there has been a lack of company in the course of these wanderings. There are the children first, last and all the time, all pervading, timid, but made bold by the prospect of sweets. It is amusing to see a little tot come hesitatingly as near as he dares to a white vis- itor, and say, ‘‘ Hel-lo ken-te’’ (candy). Unclad before three or four years of age, the little ones look like animated bronzes — “‘ fried cupids,’’ one amused onlooker has termed them. The older girls have general charge of the young ones, and carry them about pick-a-back; sometimes it is difficult to tell whether the carrier or 44 the carried is the larger. The children are good, and seem never to need cor- rection, and anyone can see with half an eye that the Mokis love their little ones. They never are so flattered as when attention is paid to the children. Do this with an ad- miring look, accompanied by the word ‘‘ Lo/-lomaz’’ (good, excel- lent, pretty), and the parental heart is won. When the rains fill the rock basins on the mesa, these youngsters have a famous time bathing, squirming like tadpoles in the pools, splashing and chasing each other. The Moki childlife must be a uniformly happy one, except in the season of green things, when they are allowed to eat without limit. The statistics of highest mortality must coincide with the time of watermelons, which are never too unripe to eat. Dogs, chickens and burros also add to the pictur- esqueness of a Moki village. The burros have the run of the town, and furnish amusement for the children. When providence or luck has prevented a burro from stealing corn, his ears have a normal, if not graceful length. Few there are, though, that have not paid penalty by the loss of one or both of these appendages. Chickens and dogs are a sorry lot. The latter le in a the corners and shady places, and ? only become animate and vocal at night, with true coyote instinct. A MISHONGINOVI GIRL. 45 A MISHONGINOVI WOMAN. a A shrill whistle denotes that some Moki is the fortunate possessor of an eagle to supply him with the prized feathers for ceremonials. The man who is opulent enough to keep a turkey also has feathers for the gathering. Women go about on various errands or pay visits in which gossip bears a large share. Many a pair of dark eyes peep out from the light-hole in the SNAKE KIVA, ORAIBI. walls of the houses, or a maiden with hair done up in whorls takes a modest glance at the strangers. The weird, high-pitched songs of the corn grinders, and the rumble of the mealing-stones, are familiar sounds in a Moki village. If you see a woman or maiden with face powdered with corn flour, it means that she has been busy grinding in the hopper-like mills sunken in the floor of every house,—and very hard labor it is. Most of the able-bodied men are in the fields if the time is summer, that is if no ceremony is going on —a rare contingency. Moki men are not afraid of work. From youth until the time when they are enrolled in the class of the lame, halt and blind, they do their share for the support of the clan. Not averse to soothing the baby as his white brother sometimes may be, his domestic habits will not take him so far as to do women’s work. Since the tinie when his sweetheart combed his raven locks in sign of betrothal, and he Copyright, 1896, by Used by pernitssion. G. Wharton James. ANTELOPE ALTAR IN KIVA. had woven the wedding blanket, and the simple marriage forms were observed, the traditional division of labor has not been transgressed. Man’s work and woman’s work are portioned off by the laws of unalter- able custom. The division seems fair as to the amount of labor. \ 15 se! Ae =! jee ng ° 2/ = ov iz te =) Butte a 4 | i sai c c¢ ™ ( K2Commous SPRING \ . 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