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 INDIAN MUSIC 
 LECTURE 
 
 By CARLOS TROVER 
 
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 PREPARED ESPECIALLY TO 
 ACCOMPANY INDIAN MUSIC RECITALS 
 
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YOURS FOR PEACE, JUSTICE AND 
 THE BROTHERHOOD OF MAN 
 
 CARLOS TROVER 
 
DEDICATED TO 
 CHARLES WAKEFIELD CABMAN 
 
 INDIAN MUSIC LECTURE 
 
 THE ZUNI INDIANS 
 AND THEIR MUSIC 
 
 AN ADDRESS DESIGNED FOR READING AT MUSICAL GATHER 
 INGS, DESCRIBING THE LIVES, CUSTOMS, RELIGIONS, 
 OCCULT PRACTICES, AND THE SURPRISING 
 MUSICAL DEVELOPMENT OF 
 
 THE CLIFF DWELLERS OF THE SOUTH WEST 
 
 BY 
 CARLOS TROVER 
 
 THEO. PRESSER CO. 
 
 PHILADELPHIA, PA. 
 
COPYRIGHT, 1913, BY THEO. PRESSER Co. 
 British Copyright Secured 
 
CARLOS TROVER 
 
 A BIOGRAPHICAL APPRECIATION 
 
 BY CHARLES WAKEFIELD CADMAN 
 
 A friend of the great composer Franz Liszt, a friend of the ruler 
 Dom Pedro of Brazil, and a friend of that American of Americans, 
 Theodore Roosevelt, must surely be a man worth knowing. Such a 
 man then is Carlos Troyer of San Francisco, savant, musician, littera 
 teur and humanitarian. 
 
 I came upon Carlos Troyer last July while attending the Cali 
 fornia Music Teachers convention. Although seventy-four years 
 old, Mr. Troyer is actively engaged with duties at the California 
 Academy of Sciences. The leading California musicians know what 
 he has done for the science of music, just as the folk lore enthusiasts 
 know of his value in preserving the music of the American Indians. 
 The world will soon learn of his wonderful ethnological researches 
 among the Zuni tribe and will be amazed at information which this 
 modest and retiring little man has obtained through painstaking, 
 tireless scientific research. The New York Academy of Science is 
 already indebted to him for his report on the warlike Inca tribe. 
 
 The childlike simplicity of the man, the God-given right of 
 belief in his own thoughts and convictions, unobtrusively disclosed 
 in conversation with him; the pure and elevating thoughts which he 
 utters, together with a spiritual yet powerful personality, make a 
 meeting with him a thing to be coveted and afterward remembered. 
 
 Carlos Troyer has had a remarkable career. He started life as 
 a musician. While his scientific fancies have taken him to the odd 
 places of the earth, his great love of music still abides with him. 
 Mr. Troyer was born in Mainz in 1837. His childhood was associa 
 ted with a musical ambition. Having as his teachers the best 
 musicians of Europe, he early mastered the violin and the piano. 
 He had the friendship of both Jenny Lind and Franz Liszt and often 
 met with Liszt to play over this great composer s piano music. 
 
 iii 
 
 263786 
 
IV CARLOS TROYER 
 
 Mr. Troyer came to America in early youth, and taught music 
 to some of the fine old Knickerbocker families, but tiring of the 
 " grind of teaching/ 7 he decided upon a venture with foreign oper 
 atic artists in the West Indian Islands, and later at all the principal 
 seaport cities of the South American countries. His company met 
 with good success and financial gain. But ill-fortune overtook 
 him and struck down three of his principal artists with the dread 
 diseases of that tropic clime. 
 
 After a tour with a French violinist he decided to penetrate 
 Brazil. His desire was not at all shared by his artist companions, 
 and he found himself alone and dependent upon his own resources. 
 The roving disposition of the man asserted itself in still greater 
 fancies. He became infatuated with the song-birds of the tropics, 
 and decided to put upon paper their notes. He tracked them to the 
 primitive forests of Brazil and went about his work with a scientific 
 zeal. An accurate record was made not only of the songs of birds 
 but of the cries of wild animals, even unto the red-faced, howling 
 monkeys. He evolved various theories about these animals and 
 the Indian tribes which inhabited that part of South America. 
 He has written voluminously upon this subject, and scientists find 
 much of interest in his theories. In his wanderings he fell in with 
 certain Indian tribes opposed to and resentful of intruding strangers. 
 Like Livingstone, in regard to the African, he won the respect and 
 confidence of the Indian by a trivial episode. His violin did the 
 work. Consequently when he played familiar songs and chants for 
 them they reverenced him and invited him into their secret councils. 
 The musician-explorer wasted no time, and while sojourning with 
 his new-found friends accumulated a vast amount of ethnological 
 lore. He even went so far as to study their songs with the aid of a 
 sonometer and certain syphon instruments. Wonderful stories 
 were interpreted to him of the fierce Inca tribe living on the plateaux 
 of Bolivia and Peru. 
 
 I Notwithstanding the discouraging advice given him by the 
 friendly old Orinoco chief, who had lived among them, he resolved 
 upon the hazardous undertaking of penetrating the Inca country. 
 Armed with nothing save his black violin box and its contents, and 
 with no protection other than a coat of shields presented to him by 
 the old chief prior to his departure that he might be safely received 
 into the enemy s country, he started upon his journey. None who 
 
CARLOS TROYER V 
 
 bore a white skin, said the chief, ever came back alive. In a special 
 report to the New York Academy of Science he has described his 
 entrance into this greatest of all Indian tribes. He was attacked a 
 day before he reached the borders of the Inca country, when his 
 two guides deserted him. Curiosity caused by his black violin 
 box saved him from instant death, although he had been mercilessly 
 maltreated before curiosity was aroused. Carefully nursed by the 
 medicine women, he was finally able to display his skill on the fiddle, 
 and he says he owes his life really to the playing of a certain tune 
 known to the tribes people. To this tune he added some varia 
 tions, and upon their discovering his ready skill of imitating all their 
 songs and dance tunes, their respect grew apace. As he had con 
 quered the other tribes, he now conquered the wild Incas. After 
 nine months of captivity he was allowed to depart under promise of 
 return to bring them new and tuneful musical instruments. 
 
 Troyer made records of over 400 tribal songs which were hon 
 orably recognized by the Brazilian Government. The deposition 
 of his friend, Dom Pedro, the Emperor of Brazil, defeated his pur 
 pose and delayed the acceptance of his labor of two years in prepar 
 ing this work. 
 
 Some time afterward Mr. Troyer settled in California and here 
 he has resided for over thirty years. Being affiliated with the Cali 
 fornia Academy of Sciences, he met Frank Hamilton Gushing, the 
 noted ethnologist, in 1888. Mr. Gushing entrusted him with the 
 task of interpreting a number of the Zuni songs. Not satisfied with 
 this task, Mr. Troyer himself made a prolonged visit to this tribe 
 and obtained then- traditional lore. This work included their most 
 sacred dances and ceremonials. He studied the people from every 
 standpoint. The result of his investigations along psychological 
 lines is one of the most valuable contributions of modern times. 
 
 SPECIAL NOTICE 
 
 If the lecturer desires to shorten this lecture, the parts set in the 
 more compact type may be omitted. (See pages 19-23, 28-31, 33-35.) 
 
A HISTORIC OUTLINE OF THE ZUNI INDIANS 
 
 THEIR LIVES, CUSTOMS, RELIGIOUS AND 
 OCCULT PRACTICES AND THEIR MUSIC 
 
 The Zunis (the silent people, pronounced " Thoon-yees ") 
 are the oldest, the most archaic, as well as the most highly 
 developed, and the most profoundly religious race of Indians 
 now living under the government of the United States. 
 They are the earliest, the most interesting tribe of people 
 known in North America, and have retained all their ancient 
 and characteristic modes of life, social and religious institu 
 tions, and democratic government. This is principally be 
 cause they are the most isolated and the most seclusive in 
 their habits of making colonies. They inhabit the high 
 mesas, the cliffs and canyons in the South- Western portion 
 of New Mexico, and are therefore known to us as Cliff- 
 dwellers. 
 
 Though segregated in numerous colonies in different 
 sections of the State, these colonies are closely confederated 
 with the head government of Zuni, which is ruled by a Gover 
 nor, his Chief-counsellors (caciques) and Sun-priests. 
 
 Since 1890, the Tribal government of the sacred order of 
 Brotherhood has been located at the former cliff-dwellings 
 of the tribes near Ta-os, known as the Te-hua (children of the 
 Sun). This, the oldest, best built, five-story terraced pre-Cb- 
 lumbian Town in existence, lies sixty-five miles northeast from 
 Santa F6. 
 
 There is no intermixture or association with other 
 tribes, least of all with the roaming, nomadic tribes of the 
 plains; and their reserved dignity, and strict principle to 
 abstain from interfering with or molesting in any way other 
 races, has gained for them the high respect and exalted 
 
 veneration of all the surrounding tribes of the country. 
 
 11 
 
12 ;/i >;INDIAN MUSIC LECTURE 
 
 Even the marauding Apaches seem to regard them with a 
 superstitious reverence, and none would attempt to molest 
 them. 
 
 The Zunis are irrevocably attached to their ancient 
 religion, the worship of the Sun, believing the Sun is "The 
 Mother-of-Life," providing them with all their needs of life, 
 growth, health and happiness. In this respect they are dis 
 tinctly regarded as "Sun-worshippers," though Sun, Fire and 
 Nature-worship are the basis of all polytheistic religions, 
 since the world s history began. The religion of the Zunis 
 is a typical representation of the great and complete system 
 of sun-worship founded by Inca of Peru, the ruler and prophet 
 of the Incas tribe, who worship the Sun, Moon, and Stars, 
 and who is considered by many historic writers to have es 
 tablished and maintained the most perfect, independent, 
 democratic government the world has ever known. 
 
 The Zunis, being closely allied to all the principles 
 of religious worship and social government of the Incas, have 
 their representative ruler and lawgiver typified in Montezuma, 
 who once dwelt amongst them, and is looked upon as their 
 Messiah. However, it must be distinctly understood that 
 aside from their Sun-worship and allegiance to world-gods 
 they sacredly regard the existence of an over-ruling power, 
 the Maker of all that is in the heavens, and whom they 
 designate as The Great Spirit or Great Mystery, whom none 
 can know while on earth. 
 
 In domestic life the Zunis occupy similar customs and 
 political forms of government to those of the Incas, before 
 the latter were subjugated, robbed, and deprived of their 
 political and religious liberty by the rapacious, fanatical 
 Spaniards. Prescott s "Conquest of Peru" gives an excel 
 lent idea of this. It is to be hoped they may be allowed their 
 autonomic liberty and religious freedom by our government, 
 without intrusion or molestation. 
 
 They live the simple life, peaceful and contented, 
 always happy in the enjoyment of their daily work, which 
 
THE ZUNI INDIANS AND THEIR MUSIC 13 
 
 they perform as if in play, and ever ready to fulfil their de 
 votions and ceremonial songs and dances with sincere delight. 
 
 The division of labor is communistic, and all work for " 
 a common good. The men cultivate the fields or rather 
 valleys (some from five to forty miles away), where they 
 raise corn, wheat, barley, onions, herbs, and fruits; and own 
 cattle, horses, sheep, pigs, and chickens. They also do con 
 siderable hunting for rabbits, bears, wolves, and other game. 
 The women tend to the preparation of foods, make bread 
 called Hey-wey, or paper bread of corn, which is very tempting 
 in taste. They also show remarkable skill in artistic potteries; 
 blanket weaving; and basket-making. Moreover, the women 
 build their own houses. In fact this custom is quite 
 common. The hardiness and superior endurance of the 
 women is most surprising when they are seen working to 
 gether building their own houses, which are of solid and sub 
 stantial workmanship. No man is allowed to assist, or to 
 raise even a stone. The women claim and own the houses 
 they build, and a wife can drive a husband out of her home, 
 if she should will to do so. 
 
 The marriage relations of the tribe are strictly mon 
 ogamous, and prohibit polygamy. Men cannot rise to great 
 station and political distinction if not married, and all members 
 of the Ko-Ko, or sacred order of brotherhood, seek for them 
 selves a wife when of age. Married women are debarred 
 from taking part in the council of the nation, but maiden- 
 bachelors are admitted into the council, if initiated in the 
 sacred order of priesthood, and have passed their graduation 
 in the Kiva. They then become the instructors of the young 
 (called Monitresses) and counsellors of women. 
 
 There is no distinction or caste in labor, for all work 
 at some trade or occupation best suited to them. Even the 
 Governor and every dignitary of the highest station is as 
 active and constant at some useful and necessary work as the 
 commonest laborer. There is absolutely no compulsion for 
 anyone to do certain work. But to refuse to work, when 
 
14 INDIAN MUSIC LECTURE 
 
 able, is a disgrace, and may result in being refused food and 
 shelter. There is a distinction of a decidedly higher char 
 acter; that of an educational caste, which forms a dividing 
 line between the common people and the ruling class. Any 
 one can attain to the highest position in the nation, if capaci 
 tated by ability and educational training, somewhat as our 
 judges and statesmen are required to study and know the 
 laws of state before they are permitted to dispense their 
 judgment upon legal or state questions. This training is 
 open to them through the study of the laws and history of 
 the tribe, and is imparted by the sacred order of the Brother 
 hood. 
 
 y The Zunis have no money, need no money, and make 
 no barter with gold or precious metals for the commodities 
 of life, as they can easily obtain what they want by exchange 
 with each other. In other words, they are a self-supporting, 
 
 i independent people. "We are Sun-worshippers, not Gold- 
 worshippers," they would say. "We like our own people; 
 they are kind to us and we trust them, because they are true 
 and faithful, and never rob or steal or fight, as does the white 
 man, who comes to us with fair promises and takes away 
 our lands and kills our brave brothers. We like to live in 
 peace with our white neighbors, if they will only let us alone, 
 and not take away our land and limited possessions, and cut 
 off our water supply, and shoot our game then we shall feel 
 that they are our friends and take them to our hearts and into 
 our brotherhood." Their foremost thought in life is to 
 "live happy and in peace," and their happiest moments are 
 when they are at work. They are taught never to hold evil 
 and jealous thoughts against one another, and a deadly enemy 
 is to be avoided rather than sought for revenge. Hence their 
 seclusion and retreat among the high cliffs and mesas, away 
 from the lowlands where strife and contention abound, f One 
 of the most notable evidences of their moral standard is 
 the absence in their vocabulary of words expressing a bitter 
 curse or anathema against those holding a different religious 
 
THE ZUNI INDIANS AND THEIR MUSIC 15 
 
 belief from their own. In this they differ radically from some 
 of our civilized and over-zealous sectarian advocates. An 
 other, still more interesting feature, which renders the Zunis 
 among the greatest of aboriginal races, is their strict adherence 
 to truthfulness in all things. Though exceedingly reticent 
 about revealing any of the secrets of their brotherhood, they 
 would punish a falsehood most severely, even unto death. 
 An illustration of punishing a false accusation against another 
 is given here to show how, but for a timely interference, a 
 worthy life might have been sacrificed: A young brave, 
 studious and ambitious to rise, attained to the position of 
 high order as chief. A cousin of his, much older, and less 
 ambitious, but of a witty, satirical disposition, sought in 
 every way to belittle the character and standing of this 
 young chief. The latter, in retaliation, spread some damaging 
 stories about his jealous cousin, and being unwilling to dis 
 prove it, a higher council condemned him to be hung by the 
 thumbs, tied behind his back, until he would either confess 
 to a falsehood or die. Being informed of this terrible punish 
 ment, I was allowed to approach the hanging chief and begged 
 him, at least for my sake and close friendship, to tell the truth. 
 He was breathing heavily, but in a firm and determined voice 
 replied: "The truth is my strength, my will is my power," 
 showing that he was willing to endure the greatest suffering, 
 but that he had the strength of character and force of will to 
 prove he was a strong and brave man. Threatening I would 
 at once leave the colony and never return again, he begged 
 me to stay and forthwith confessed to having made a false 
 statement. 
 
 All attempts to Christianize the Zunis, or even to 
 divert them from their ancient faith, and their religion of 
 nature, have most signally failed, as they stoically refuse to 
 accept any but their fore-fathers commandments. Churches 
 have been built in their very midst, which they were com 
 pelled to attend and support, by way of threats that the 
 " White Father in Washington" would expel them from their 
 
16 INDIAN MUSIC LECTURE 
 
 country if they refused to accept the new faith. But to no 
 avail. They would firmly adhere to and practice their own 
 form of worship, as well as attend to all their ceremonial 
 rites, songs and dances, right after their attendance at a 
 Christian chapel. In this respect they strongly contrast 
 with many neighboring tribes, such as the Moquis, Navahoes, 
 Pimas, and others, who accept and attend religious service, 
 and trade with the whites, as well as exhibiting their snake 
 and other ceremonial dances for money, which the Zunis 
 refuse to do. 
 
 The tribal name of the Zunis is emblematical with 
 the common people, who call themselves A-shi-wis (Sacred 
 Water-spider), but the old patriarchs retain the name of 
 Ama-zumas (people below the clouds), while Monte-zuma, 
 their great messiah, is entitled " Ruler above the clouds." 
 With the ruling chiefs, sun-priests, and secret order of brother 
 hood, there exists a dead language (Mayan or Aridian) 
 which they speak only amongst themselves, and at their 
 high councils. The language of the common people is gen 
 erally couched in low soft tones, and when not spoken to, 
 they remain either silent, or express themselves by signs. 
 Yet they will sing, and sing, and sing, while at work, or at 
 play and in all their many ceremonial exercises. They seem 
 to be most happy in their religious devotions. 
 
 Strange to relate, the dwellers in the various colonies 
 throughout the State, all affiliated to the head government 
 of Zunij each speak a different dialect; so much so that they 
 find it difficult to understand one another, except through 
 their sign language. The cause of this must be attributed 
 to the fact that these colonies are many miles apart, and 
 visits among their inhabitants are very rare, as they prefer 
 their domestic habits and home comforts to making visits 
 and traveling. There is, however, an annual visit made to 
 all of them by some especially ordained high Chief, who only 
 sees and confers with the head chief of the colony he visits, 
 and with whom he converses in an archaic tongue. The 
 
THE ZUNI INDIANS AND THEIR MUSIC 17 
 
 language commonly spoken by the Zunis is of a highly gram 
 matical structure and very intricate, which makes it difficult 
 for a white man to master, and still more difficult to pronounce. 
 The same thing might be said of the English language, which 
 our Zunian friends find impossible to pronounce correctly. 
 They manage, notwithstanding, to make a beautiful mixture 
 of some English and Spanish words together, which completes 
 to them an ample knowledge of our tongue. Thus it runs: 
 Au-do (how-do-you-do) ; Ully-uell (very well) ; At s-it (That s 
 it); Goo-by (good-bye); Om-back (come back); Bacco (to 
 bacco); Shook (sugar); and Anki (candy). The Spanish 
 runs more complete: Ueno (bueno); en-acd (venaca); Ombli 
 (hombre); Eenyor (Senor); Mootchi (Muchacho); Amana 
 (mafiana); Borro (Euro); Adas (gracias); all of which 
 about fills their Dictionary of the English-Spanish language. 
 They are very proud to show off to their astonished native 
 brothers how well they can talk the "Amellican." 
 
 Wonderful things are understood and practiced by 
 our aboriginal brothers, like that of a Sign Language, which is 
 universally known among the initiated of the sacred brother 
 hood a gift of which their white brothers have reason to be 
 very envious. Thousands of Indians of different tongues 
 assemble annually at stated meetings, and many a brave will 
 rise to address, in most eloquent and powerful terms, a vast 
 assembly, before whom not a word of sound is spoken; but 
 all is understood and vociferously applauded. Theirs is a 
 world language, known to them for ages; our civilized (?) 
 nations have not yet been able to establish one amongst 
 themselves. 
 
 The songs of the people at work, or at play indoors, 
 or in the field or plains, are mostly of a recitative structure, 
 without any rhythmical form to express any melodic strain, 
 such as our European composers have employed. This refers 
 to all ordinary songs or what might be called secular melodies, 
 though it is difficult to describe any of their songs as strictly 
 secular, since they attach a religious meaning to almost every 
 
18 INDIAN MUSIC LECTURE 
 
 form of song. It is also known that there are no two colonies 
 or mesas, which can show a repetition of any songs that another 
 colony sings. They each have their own special songs. 
 Many efforts have been made to record these strange structures 
 of melody by phonograph and electrical resonators, but they 
 fail to record them with any kind of accurate intonation, 
 for the reason that these pueblo people never keep in accord 
 with the harmonic relation of a melody, but constantly rise 
 and fall in almost imperceptible fractions of tone, even to 
 that of the sixty-fourth of a degree, causing the tonic to 
 be shifted sometimes a tetrachord below or above the original 
 key. All this depends in the main, on what the sentiment of 
 the song might indicate. Consequently, if you lose your 
 harmonic bearing, you lose your counterpoint. 
 
 Almost in direct opposition to this, are the chants and 
 traditional songs of the esoteric class, or Society of the Occult, 
 to which all members initiated in the Ko-Ko, or Sacred Order 
 of Brotherhood, belong. Their ceremonials and musical 
 exercises are as vastly superior in melodic form, grace, and 
 originality to those of the common people, as our classical 
 songs are to the popular rag- time ditties. One represents 
 the artistic, exalted, and poetical, the other the crude and 
 uncultivated. This also is observed in the separation of 
 the two classes, where the exclusive cast does not allow access 
 to its ceremonials, (either private or festive) to the common 
 people, nor to any strangers. If we were to pursue the col 
 lecting and recording of songs of the plain people, we should 
 deprive ourselves of the knowledge of the superior character 
 and strangely fascinating, dramatic beauty of their esoteric 
 and traditional songs. 
 
 A curious physiological condition prevails among these 
 cliff-dwellers, which is not known to exist with other tribes, 
 in that the structure of the hyoid bones of the tongue are 
 found to extend in an outward and posterior position, 
 whereby the vocal ligaments are enlarged and widened fully 
 a third of an inch. Owing to this peculiarity men and women 
 
THE ZUNI INDIANS AND THEIR MUSIC 19 
 
 alike can equally affect a high tone of voice like that of a high 
 soprano, oft- go to the other extreme of a basso-profundo. 
 Much merriment is often caused by elders calling in an affected 
 tone of voice to their younger folks, while keeping out of 
 sight, so that the latter are puzzled and bewildered to know 
 " which is which/ or "who is who." 
 
 All ceremonial songs which have fixed dates or certain 
 seasons assigned them, are never allowed to be executed or 
 repeated out of season, and no inducement or power or per 
 suasion will prompt them to repeat the songs. This is at 
 tributed to a superstitious fear these people have that the 
 Gods appealed to in any ceremonial will be displeased and 
 never thereafter grant their prayers or take pleasure in their 
 praises, if the ceremonials are performed out of season. 
 
 Turning" to the inner life and early training, as well 
 as inherited sense perceptions of these Sun-and-Nature-wor- 
 shipers, we find at once a deeply implanted belief that all 
 known and visible objects in nature are endowed with a 
 "conscious soul," differing only in degree to that of the 
 human. Thus, all animals, as well as man, are possessed with 
 "conscious life," so also are all plants, trees, flowers, insects, 
 stones and metals. All forces of nature, terrestial or celestial, 
 and all phenomena displaying any power, such as thunder, 
 rain, storms, floods, earth-quakes, and eruptions, are endowed 
 with conscious life and intelligent purpose, and attributed to 
 be under the control of various gods, such as the Sun-god, 
 Thunder-god, Rain-god, and Fire-god of the Underworld, etc. 
 
 They also firmly believe, as their sages, seers and 
 sun-priests teach them, in the existence of human life of 
 various degrees of advancement on all radiant planets, 
 differing in intelligence according to constitution, age, and 
 external influences of the planet, asserting also, that " Wherever 
 there is light, there is life." As to our earth, they say it is yet 
 in an early state and semi-civilized, and that the brute instinct 
 still exists prominently in man, which he displays with domi 
 nant power in his conceit, greed, love of fight, war, bloodshed, 
 and want of conscience. In frequent arguments with them 
 before their high councils, we assured them that our white 
 
20 INDIAN MUSIC LECTURE 
 
 people clamor for universal peace, that we are earnestly de 
 voted to our religious creeds, and that we all acknowledge our 
 faith in a supreme God. To this they would reply "Yea, 
 yea, we find, you clamor for the precious metal we use only 
 for ornaments, but which you use for barter; and we have 
 learned that your religion is your gun, and your God is the 
 Almighty-Dollar." (The ruling chiefs, of course, understand 
 and know the value of our coined money; but the people at 
 large value the bright and prettily engraved coin only as an 
 object of ornamentation. Often when given a silver coin, the 
 young squaws would run straight to the silversmith of their 
 colony, and have it cut and hammered down to form into 
 a bead, with a hole bored through it to hang around their 
 necks. Or they will have it made into a finger ring, or have a 
 symbolic emblem stamped upon the coin.) " We send out on 
 secret missions, at stated periods, some specially appointed 
 high chief of superior attainments, learned in the language of 
 the white brother, to obtain carefully all knowledge and in 
 formation of what the white man is doing and saying; and 
 after many moons among them and among other native tribes, 
 he returns to report to us that the white man is still for war, 
 and for more gold. We are told that your people are divided 
 into many hundreds of religious creeds and sects, and your 
 religious wars have cost you millions of lives. .Your Indian 
 brother has but one religion the religion of peace and good 
 will to man which our fore-fathers taught us, and which we 
 continue to follow as we always have for many centuries past. 
 Why can you not join our sacred order of brotherhood and 
 live in peace?" "What you sow, you will reap" they say. 
 "Plant war, and you will reap crime, for war is crime and 
 breeds a world of criminals." 
 
 These admonitions have been given us in a friendly spirit, 
 but often under pressure of eliciting a reply to our defense of 
 good intentions. Yet on more than one occasion some 
 chieftain has been aroused to bitter denunciation, saying: 
 "Your rulers and politicians are a pack of traitors, natural 
 born liars and thieves. They are as cunning as the fox, 
 and as ravenous as the wolf." In a general way they show 
 their high regard on all occasions for the Great White Father, 
 our President, and their perfect willingness and intention to 
 conform to, and obey the laws our government may impose 
 upon them. 
 
THE ZUNI INDIANS AND THEIR MUSIC 21 
 
 Reticent and reserved as they are with regard to any 
 of their sacred laws of brotherhood, to the inviolable secrecy 
 of which they are bound by solemn oath, i they display at all 
 times a most kindly and genial disposition towards strangers, 
 and no one could doubt their sincerity and earnestness of 
 purpose. To illustrate if in your efforts to make yourself 
 understood you are looking about anxiously for a word or 
 sign to explain your meaning, the Zufii brother folds his arms, 
 and with bowed head he calmly looks you in the eye. He 
 does not stare at you, but you feel at once that his eye has 
 caught your meaning. He quickly responds "me know," 
 and straightway he hastens to attend to your wishes. Do not 
 these simple and impressive acts speak louder than words? 
 Do they not prove the eye is the language of the soul? 
 
 Another, but still more pronounced illustration of 
 generosity of heart, which displays itself as an inborn trait 
 of native character, was revealed to me upon one occasion 
 when I was seeking a quiet and secluded spot on one of the 
 high terraced roofs with the object of playing on my violin 
 some chants I had recorded that morning. Attaching a 
 sordino to my instrument which considerably deadens the 
 sound, so as to attract no notice from the street or neighbor 
 hood, I started to play my violin, when lo and behold, a num 
 ber of domesticated wolf-dogs climbed up the five-story 
 ladders, and quietly squatted themselves around [in a circle, 
 evidently attracted by the sound of the violin. 
 
 Fortunately for me I had my turbaned head-band around 
 my head. It is an astonishing fact that these wonderfully 
 sagacious dogs know and respect an inmate of the tribe by 
 his head-dress and tasselled ribbon. To them, a white man s 
 hat means an enemy, whom at all times they are ready to 
 attack viciously. (This actually happened to me on my first 
 visit.) Soon, however, there came scrambling along a score 
 or more of boys and girls, all eager to hear the "Moos-ky" 
 (music), or perhaps also to get some "anky" (candy), as 
 they call it. Wishing to get rid of the dogs, I promised the 
 children both "anky" and "moosky" if they would call the 
 dogs away, for every stroke on my violin brought forth a 
 dismal howl from them, which I fancied were tokens of either 
 joy or sorrow perhaps the latter. While the children drove 
 off the dogs, I went to my quarters and brought back a bag 
 of stick-candy, which is a great treat with the children. 
 
22 INDIAN MUSIC LECTURE 
 
 "Now," said I, as they were all assembled, "what would you 
 anky or moos-ky T All shouted together but a 
 little three-year-old, nude boy, with an innocent, confiding 
 look a perfect Adonis in figure did not speak, but held up 
 his three fingers in silence a symbol of significance in the 
 tribe. So I singled him out to tell me what he wanted. He 
 answered, slowly "Anky, moos-ky, moo anky." This was 
 too sweet for anything, and I gave him two sticks of candy. 
 He at once waddled oft to the rear end of the roof and gave 
 both sticks of candy to some young maidens sitting bashfully 
 at a distance. Directly my little cherub came waddling back 
 and holding up his three fingers again; I asked him "what 
 now, Nietchie? What did you do with the anky I gave you?" 
 He silently shook his head. 
 
 "Poor Nietchie. And so you had no candy for yourself," 
 I said. "Here, take this stick and stay right here and eat it." 
 He looked at the candy and turned his head to walk back 
 to the rear again, when the shrill voice of his mother was 
 heard from a head popping up over the ladder. She was 
 calling for her little son. The mother started towards him 
 with scowling reproof for disobedience in climbing up the 
 five-story ladders. Nietchie instantly dropped his candy, 
 and ran up to me and put his little arms tightly around my 
 I neck, and when the mother came up close to us, and found us 
 both in tears I for joy, and Nietchie for fear of punishment, 
 the mother burst out in shouts of continued laughter, and 
 showed her delight and pride in having a white brother em 
 brace and kiss her little boy. Some more "anky" cemented 
 the peace and friendship between us ever after. There are 
 no more generous hearts and kinder instincts found in any 
 race of people than these children of nature. Moreover, it 
 exhibits itself in every station of life and rank among them. 
 
 To attempt to enter the precincts of the occult class of 
 these Sun-worshipers, whose lives are almost exclusively 
 devoted to mental development, and the attainment of 
 psychic power, for the purpose of obtaining any clue to 
 their methods or knowledge of their transmitted secrets 
 is a most difficult task. Not simply because their traditional 
 code of laws forbids their exposition of sacred knowledge to 
 any one but a member of their order, but also for an equally 
 valid reason; an untutored and uncultured person would not 
 understand, and might misapply their teachings. In this 
 
THE ZUNI INDIANS AND THEIR MUSIC 23 
 
 regard, as also the different stages of rank amongst their 
 Brotherhood, they strongly resemble the Masonic order, 
 the basic principles of which are founded on such ancient 
 fraternities. Yet viewed by their actual practices and 
 spiritual aims, they present a very different aspect from that 
 of any of our modern fraternal organizations, which assume 
 more of a mutual and benevolent character. The aims and 
 accomplishments of our native brothers may be considered 
 both novel and original, when compared with the feats and 
 displays of the Hindoos, and Yogis, and they should be classed 
 as a sect by themselves. They have never yet shown any 
 disposition to exhibit their manifestations, such as hyp 
 notism, or trance-mediumship, table-tipping, etc., in public, 
 but content themselves with commanding their people to 
 obey the laws of good fellowship, physical endurance, and 
 faith in a happy future life through devotion to the Sun, the 
 Mother of life. 
 
 In giving a general description of the social life, 
 customs and early training of our Zuni friends, particularly 
 their peculiar methods of mental culture, development of 
 sense-perceptions, memory, concentration, color and sound, 
 it is hoped to inspire a deeper interest among our own people 
 leading to the study and adoption of some of the methods which 
 have enabled our native red brother to acquire wonderful 
 attainments as well as a knowledge of nature s sacred gifts 
 to man. "Search, and ye shall find! Seek, and ye shall 
 know!" 
 
 Beginning at the very first stage of life, the Zuni 
 mother exercises a constant watchfulness over her child. 
 She never leaves it in the hands of a nurse or guardian the 
 first year, nor, in fact, until it is able to walk. She does 
 not allow it to be handled, rocked or tossed about; and least 
 of all, to be looked at while asleep, as she fears its mind 
 becomes affected, unduly impressed and awakened. She gives 
 it a water bath every morning and a sun-bath daily, observ 
 ing carefully the direction of the path of the sun, towards 
 which she places the crib in which the child is bundled, 
 always laying it flat when the baby is sleeping, and standing 
 
24 INDIAN MUSIC LECTURE 
 
 it up, when awake. She feeds it at regular intervals, and 
 carefully avoids having any dogs play with it, or come near it. 
 Her first aim in vital training is to get her baby to breathe 
 slowly and deeply to broaden its lungs, which she accomplishes 
 by delicate and short compressions of its lips and nostrils. 
 She secretly delights to watch her baby when left undis 
 turbed and alone; she loves to see how it becomes animated 
 and seems conscious by its steady gaze at things unseen. 
 She is entranced when it laughs and smiles, as if some one 
 were playing and amusing it. All this she attributes to 
 kind spirits seeking to keep it company, so much to its de 
 light that when entertained by human beings it often be 
 comes restless and peevish. 
 
 Thus, we see, are the first impressions implanted in in 
 fant life the foundation for silent meditation and concentra 
 tion of thought. Leave the child alone when quiet, to bask 
 in the sunshine of its own meditation; don t talk it to death. 
 Let it be surrounded by scenes of the beautiful in nature, 
 by flowers, song-birds and sounds of gentle music, and also 
 by bright colors, sunlight and pure air. 
 
 It may be of interest to draw attention here to a well 
 established fact that Indians in general possess large lungs 
 and are deep and slow breathers; especially those living on 
 high altitudes such as the plateaux and mesas of South and 
 North America, some of whom are known to reach the re 
 markably high age of 150 years and beyond. 
 
 This is undoubtedly due to living outdoors, in a pure, 
 bracing mountain atmosphere. But the more direct cause 
 must be attributed to a habit acquired early in life, that of 
 deep, slow and long breathing. Careful physiological tests 
 show that the white man breathes from twelve to fifteen times 
 per minute, while his aboriginal brother takes but six to eight 
 breaths per minute. The former in fact breathes only from 
 the upper part of the lungs the larger air-cells of the lower 
 lobes being compressed by fashionable tight garments and 
 inelastic from want of exercise while the latter breathes with 
 
THE ZUNI INDIANS AND THEIR MUSIC 25 
 
 the full power of his lungs. The result shows, where the air- 
 cells of the lower lungs are fully expanded, a constant oxygen- 
 ation of the blood takes place; a point of most vital importance 
 in the power of resisting disease and the supporting long life. 
 
 The Zunis are known the world over to be the most re 
 markable foot-racers extant. They can outrun the fastest 
 race horse. Foot-races are the most favored sport among 
 them, and while running they keep their mouths tightly 
 closed, breathing through their noses only. This is different 
 with the white sprinters, who are always seen with their 
 mouths wide open, on their homeward run, thus exhausting 
 their breath and vitality. Another feature of special note 
 with our native brother, is his ability to hold his breath, 
 from three to five minutes without straining or inconvenience. 
 
 Our singers would find astonishing results in their ca 
 pacity for sustaining tones of rising inflections and long 
 duration, by practicing daily, if but for a few minutes at a 
 time in the pure morning sun-air, taking slow, deep and long 
 breaths through the nose, without overstraining or forcibly 
 holding the breath. In the practice of deep breathing, re 
 member, the sun exerts a greater magnetic influence on the 
 growth and life of all organic beings, before it reaches the 
 meridian at noon. So, give preference to open-air practice 
 in the forenoon. If we consider that full-lung-power breath 
 ing like that of the Indians depends entirely upon the air- 
 cells that terminate at the lower bronchkl tubes being open 
 (instead of closed, as they are with most people) which alone 
 can supply the necessary oxygen to keep the blood pure and 
 healthy it becomes apparent that a systematic, persistent 
 daily practice of slow deep breathing will eventually and en 
 tirely open the air-cells of the lungs, give immunity to disease 
 and greatly prolong life, and may relieve entirely all lung 
 and throat troubles. Our in-door living, consumptive white 
 race, suffering from impoverished blood, will find speedier and 
 more permanent relief by attending to an out-door hospital 
 and living on plain wholesome food and plenty of it. 
 
26 INDIAN MUSIC LECTURE 
 
 Resuming our previous subject The primary lesson of a 
 child s mental training is next directed to the perception and 
 distinction of color. This will be shown to exert a wonderful 
 influence in later life, in developing a susceptibility for dis 
 tinguishing colors of most delicate shades, and in the vision, 
 in sensitiveness of defining the aura of subjects in organic 
 and inorganic life. Let us follow more closely the methods 
 of their application and the tendency for developing aural 
 vision through the intimate perception of colors. The child 
 is given five wooden blocks, conical in shape, and cut to fit 
 one on top of the other, thus forming a pyramid. Each block 
 is painted a special color of the brightest hue; the lower one, 
 or base five inches in diameter by one in height, is painted 
 red; the second, or next above, blue; the third, green; the 
 fourth, orange; and the fifth, or top, yellow; representing the 
 primary colors of the rainbow. The child is taught to symbo 
 lize each color by certain signs or drawings, thus: 
 
 Red, representing fire, by three pointed 
 jets 
 
 Blue, the sky and water, by the horizon /* ^ 
 and waves . , 
 
 Green, by a tree 
 Orange, by the sunset 
 
 Yellow, the Sun 
 
 
 which form the top of the pyramid blocks. Constant ex 
 ercise by comparison of the drawn figures with their corre 
 sponding colors, soon fixes the memory of sight to their 
 exact hue. 
 
 The most impressive and direct method of memorizing 
 
THE ZUNI INDIANS AND THEIR MUSIC 27 
 
 colors is to see them in motion or vibration. For this purpose, 
 various devices are brought into play, such as revolving a 
 circular disk with the five colors painted on it; turning painted 
 wheels, swinging painted rattles, or flying colored ribbons, 
 etc. In this respect, vibrations of color bear a similar rela-i 
 tion to vibrations of sound, as in music. Both impress them 
 selves readily on our memories because in motion. Upon 
 following these color studies to a later stage, when the mental 
 faculties are more fully awakened, a new procedure is applied, 
 which reveals a secret, almost wholly unknown to our civilized 
 people the development of psychic vision or aura-sight by 
 impressions given through transparent colors, painted on 
 glazed selenite, which represents our pane glass. A curious 
 practice obtains in placing a painted pane of a given color 
 before the eyes, looking toward the sun. In a little while 
 the eyes absorb the color, and, when fully experienced, the 
 eyes should be closed; then a number of other plates, painted 
 each a different color, should be held before the closed eyes 
 only a second or two, and alternated with an occasional 
 passing of the first color applied. In most cases the closed 
 eyes will detect the color first and longest held before the 
 opened eyes, and this practice, if diligently pursued, will 
 invariably result in sensitizing the aura of objects, both 
 animate and inanimate, and so disclose their inherent char 
 acteristics. 
 
 It will be found that by continuous application of color- 
 impressions, as shown by these experiments, a primary basis 
 is formed for developing mental concentration and the power 
 to perceive colors at will, while the eyes are closed. This may 
 be seriously doubted only by those who have never made the 
 proper test by careful and repeated efforts. The fact remains 
 patent, and it can be fully attested, that even in these primi 
 tive children, psychic vision can be, and has been developed 
 to a remarkable degree. Some of our materialistic friends 
 may decry this as magic, optical delusion, or hypnosis, but 
 greater things than these are yet in store for us, and wonderful 
 
28 INDIAN MUSIC LECTURE 
 
 powers of mental development will be known ere long, as 
 we advance on the path of progressive and scientific education. 
 
 Aural vision finds its master degree of attainment in 
 clairvoyants, psychics and adepts. Nor is this gift alone 
 bestowed upon sensitives, since it can be developed to the 
 highest power by anyone pursuing the proper methods in 
 mental concentration, meditation and secluded study. The 
 noisy cities, with their vicious influences and crafty aims, are 
 not the places where the soul can obtain its purest inspiration, 
 its happiest thoughts, its loftiest ideals. The stiller atmos 
 phere of nature s serene silence, in the hills and dales and 
 meadows, where all is peace and contentment, is where we 
 find the elements and resources for our higher development. 
 How wisely then have our ancient philosophers advised 
 against overcrowding in towns and communities, limiting 
 the number of inhabitants to a few thousand, instead of 
 hundreds of thousands, where reigns strife, discontent, and 
 class hatred, and where the minority dominates over the 
 majority. 
 
 Continuing our observations in the child s early training 
 of memorizing colors, various forms of exercises are adopted 
 to render them still more impressive, fascinating, and enter 
 taining, in order to awaken and expand the powers of vision. 
 As we advance we are led to discover new evidences which 
 disclose the wonderful power of expansion of which the human 
 brain is capable. It is not intended to give an extended and 
 detailed account of the methods employed by the occult clan, 
 which limited space and time in a discussion of this kind forbid. 
 But an outline of the progressive stages of psychic vision, 
 power of volition, and the higher unfolding of the senses, 
 will be of interest to note and serve as a guide in our investiga 
 tion of these strange phenomena. 
 
 Superior susceptibility in sense perceptions finds its 
 origin in the development of the faculty for colors, which is 
 the basic principle for distinguishing and defining the aura 
 of many organic subjects. It is the key that unlocks the 
 
THE ZUNI INDIANS AND THEIR MUSIC 29 
 
 hidden mysteries of thought-transference; light and sound 
 waves; mental healing; power of concentration, and the 
 wonderful endowment of kinetic energy, as is breath control 
 in the astral forces of levitation. 
 
 Let us compare then, if you will, the conventional amuse 
 ments and games, parlor, card, or public, of our own children 
 with those of primitive Zuni youngsters, and see which serves 
 the higher ideal of mental and moral development. Re 
 ferring to the latter, we will omit describing their favorite 
 color games, already alluded to, and show how deeply ab 
 sorbed they become in what they call " guessing " games. 
 These they often practice by the hour. 
 
 The common form of this amusement is in one child 
 guessing what another holds concealed in the closed hands. 
 For this purpose beads of red, yellow, blue, black and white, 
 are employed in the simpler tests. The Zunis, even the quite 
 little folk, very rarely miss guessing these correctly. They 
 also attempt tests with other articles not distinguished by 
 any particular color, resulting in almost equal success in 
 guessing by the more expert and trained. An incident of a 
 young squaw of highly developed psychic vision was one day 
 presented to me. She had just arrived from another cliff- 
 colony, and had never seen or heard a violin played. She con 
 sented to allow me to test her psychic powers by promise to 
 play the "zindi" (violin) for her. I held concealed in one hand 
 a key to my violin-box, and in the other hand a small watch, 
 and grasped a number of small eagle feathers in both hands, 
 allowing the feathers to stick out between my fingers, so as 
 to be seen, and divert her vision. She walked around me 
 once or twice, looking at my head, but not at my hands, then 
 stood before me waving her hands and shaking her head as 
 if in disapproval of the display of feathers. Then she made 
 at once a motion with one hand as if in the act of sticking 
 a key into a keyhole of a violin box, then that of opening and 
 throwing back a lid and then that of playing upon the instru 
 ment. I then opened my hand, when she picked out the 
 little key among the bunch of feathers. The other hand, 
 holding my watch, she described by holding her half-closed 
 hand to her ear, saying "Tuck, tuck, tuck, tuck," indicating 
 the ticking of a watch. She was greatly interested when I 
 opened my watch and explained the works and the cause of 
 its motion, as she had never seen a watch before. 
 
30 INDIAN MUSIC LECTURE 
 
 It was the opportunity of a life-time to learn from this 
 young person how she trained, guided and inspired the chil 
 dren selected from the psychic circles to exercise and perform 
 acts of levitation and kinetic power, through patient and per 
 sistent mental concentration, which faculties are known and 
 possessed only by the highest and most gifted sages and seers 
 of the tribe. The moving of wooden balls of their own accord 
 to meet, or strike together, though some distance apart; the 
 lifting of objects from the ground, without any contact, or 
 the employment of physical force, other than the volitional 
 power; and many other remarkable feats; and yet the most 
 divine gift of all, that of healing the sick, are all developed by 
 pyschic training. Compared with the Oriental Hindoos, 
 and the mysterious Yogis of India, our seclusive aboriginal 
 sages are by no means behind in mental development and 
 natural magic, and are, moreover, in advance in original 
 methods not employed by the former, especially in the direc 
 tion of rhythmic and retentive breathing. 
 
 There is nothing, either, of the public display to amuse 
 an idle crowd, like the fantastic fakirs and impostors of India, 
 who exhibit optical tricks for "backshish" to unsophisticated 
 travelers. The true and sincere aim of our primitive brother 
 is to humanize and elevate all races for the genuine good and 
 happiness of man. 
 
 How much these methods of the primitive cult have 
 influenced the lives, mental and physical capacities of their 
 people may be measured by the unostentatious manner in 
 which they display many surprising acts of mental and 
 psychic powers. In common, their sense-perceptions are 
 highly acute; their sight is generally stronger, farther, and 
 more penetrating than those of the white races. They can 
 look at the sun with a steady gaze, and can see and find ob 
 jects in the dark. So, also, can many creatures of the animal 
 kingdom, on land, water or in the sky. They often point 
 out stars of prominence in a clear sunny sky. They can 
 endure heat and cold to a remarkable degree. They are very 
 able weather forecasters. This they do not exactly by looking 
 at the sky, but by " feeling" the atmosphere. They are 
 smaller eaters in comparison with their white brothers, and 
 will often go for two or three days without solid food, if they 
 get enough water to drink. They are great believers in eating 
 only when hungry. They say of the white man "You talk y 
 
THE ZUNI INDIANS AND THEIR MUSIC 31 
 
 too much, you fight too much, and you eat too much." They 
 marvel that we can stand, as many of us do, three good meals 
 a day, while, many a stalwart Indian is contented with three 
 good meals a week. They can stand pain with surpassing 
 ease and possess the gift, when called upon, to endure ex 
 posures to fire, as in their fire-dances over red-hot stones, 
 with bare feet, without the slightest injury to their skin 
 or any bodily discomfort. They seem to regard a person 
 possessing great physical endurance as possessing also great 
 mental power, and likewise the opposite a person of weak 
 and delicate constitution can never be well or long lived. 
 
 A notable feature, deserving special mention, is the 
 almost universal custom of ambidextrous use of the hands, 
 which abides with many aboriginal races. Whether this has 
 been acquired and transmitted by inheritance (which seems 
 more probable), or, whether it is due to early training in child 
 hood, is yet ,to [be discovered. It was a surprise and 
 puzzle to me, to notice in every action of their daily work, 
 that they used the hammer, hatchet, saw, knives and other 
 tools, or could sew or weave with equal facility with the left 
 hand as with the right. When questioned how they came to 
 make use of both hands alike, they replied that "they had 
 always done so." In fact, to use one hand more than the 
 other, they said, would unbalance the brain and make them 
 weak and lopsided in body and mind. The rule was, when 
 one hand became tired, let it rest, and permit the other hand 
 to take up the work. 
 
 The most astonishing sight which aroused my greatest 
 admiration, was while attending a tribal rabbit-hunt in the 
 Northern part of New Mexico. This was the marvelous skill 
 displayed, even by young boys and girls, in throwing a boom 
 erang with one hand and instantly throwing a twisted sling 
 holding a heavy metal, with the other hand, and felling the 
 running rabbits with unfailing accuracy. To fail in this, 
 would be considered a disgrace. 
 
 The sense of foretelling or predicting events or dis 
 turbances in nature is common with many people of all races, 
 and is almost universal with those living habitually in the 
 silent domain of nature s surroundings. But it should be 
 distinctly understood that forebodings and premonitions of 
 
32 INDIAN MUSIC LECTURE 
 
 any character are not strictly attributable to psychic vision 
 or clairvoyance, but more properly to " clair sentience," (or 
 "clear feeling"). All physical disturbances, terrestial or 
 celestial, are caused by motion or vibration, for everything 
 in the universe exists and lives by motion or vibration. This 
 explains the susceptibility and impressionable nature of 
 sensitives to foretell an earthquake, volcanic action, or 
 violent storms, long before their outbreak. An interesting 
 and also remarkable event will more fully illustrate this view. 
 Desirous of visiting the volcanic regions and great mining 
 camps near the Mexican border, and reaching the highest 
 peak to watch the glorious sunset, as well as the sunrise 
 during the early morning, I was led to remain overnight 
 while on a visit with an old tribesman, who tended a large 
 flock of sheep. The old Indian received me most kindly and 
 after enjoying a delicious lamb roast, he prepared a comfortable 
 hay-bed for me and impressed upon me emphatically that I 
 must arise early in the morning. In fact, he desired me to 
 get up instantly, the moment he sounded his mountain horn. 
 I felt somewhat puzzled as to what meaning to attach to his 
 earnest admonition, but thought it best to respect his wish. 
 Promptly, as he stated, and a little before four o clock in the 
 morning, he vigorously sounded his horn, crying out 
 "prondo, prondo" meaning for me to hurry, as he opened the 
 corral to lead out his sheep, which had kept up an incessant 
 bleating all night. But contrary to their customary habit 
 of running down to a large pond to get their morning drink, 
 they all ran pell-mell up hill and over a steep mountain, and 
 away from the water. Two of his wolf-dogs who guarded 
 the sheep, also ran away along with them. Picking up his 
 few belongings and his gun, he hastily followed his sheep. 
 A few minutes later he looked back from a higher elevation, 
 pointing to the pond and raising his hands in silence, when a 
 short tremor, followed by a most violent shaking of the earth, 
 and the complete sinking of the pond, and sliding down of 
 
THE ZUftl INDIANS AND THEIR MUSIC 33 
 
 that mountain section, told the story of the entire destruction 
 of his mountain home. 
 
 The question in my mind at that time was "how did 
 this untutored, simple-minded tribesman know there was 
 to be an earthquake, and at just that time? 11 But no less 
 remarkable how did the sheep and dogs know that an earth 
 quake would endanger their lives, and would take place at 
 just that time? It seems to me, the old axiom, " Coming events 
 cast their shadows before" ought to be substituted by, 
 "Coming events cast their vibrations before" It is to this 
 vibratory magnetic action caused in the main by electro 
 magnetic influences on the earth, that we must look for an 
 explanation of sentient beings who receive impressions which 
 enable them to foretell events and violent disturbances in 
 nature. 
 
 A practical method of acquiring and developing a con 
 scious (sentient) perception in any of the five senses, can only 
 be accomplished by memorizing the acts and impressions ex 
 perienced by each of the senses. This can be done solely 
 through sincere, patient, close observation. If persisted in 
 long enough, this will assuredly result in the happiest success 
 and most gratifying attainments. 
 
 Be sure that you proceed patiently, slowly and with a 
 determined will to succeed. Let no failure in your first at 
 tempts restrain you from further efforts. Remember what 
 an infinite amount of patience, kindness and persuasion it 
 requires to arouse wild animals to consciousness and success 
 fully train them to perform most astonishing acts and tricks. 
 Your sub-conscious mind is the soul and inner life of your 
 being. It is young and needs be taught as you teach a child. 
 Its impressions given constantly and repeatedly will often 
 remain throughout life if not remoulded; in which case, good 
 or bad impressions, or good or bad deeds will govern the form 
 ing of your character. Let us take up the subject and study 
 of developing sentient feeling or clair-sentience a simple and 
 fascinating study to begin with. Choose that of "guessing" 
 the time of night, after retiring and the noises of the street 
 have ceased and you are in the silence and in a dark room 
 
34 INDIAN MUSIC LECTURE 
 
 where there is no striking clock, nor any indications to suggest 
 the hour of night, either by the position of the stars or the 
 moon. Have a candle and a match near your bed. At any 
 time now, when you may awake, "guess," as near as you can 
 by feeling what is the true or nearest true time of the hour. 
 Then light your candle and see by your watch how near you 
 guessed the hour. Repeat this process once or twice every 
 night if you can, and in the course of a few days you will be 
 surprised how accurately you can tell (feel) the time of night. 
 The electro-magnetic currents, rising and falling at night, as 
 in the day-time will also aid you silently and secretly to a 
 conscious realization of nature s action. 
 
 These exercises have been tried by numerous friends 
 often, with unfailing success, and by them have later on been 
 extended by "guessing" what objects another person may hold 
 concealed in his closed hands. There are also various other 
 tests such as that of guessing the pain and location suffered 
 by another person by touching their hands with the tip of their 
 fingers. 
 
 "I don t believe it!" says a doubting Thomas. "Of 
 course, you don t," say I; "because you have never tried it, 
 as it should be tried properly." 
 
 I purpose to give many object-lessons in a later edition, 
 should there be a call for it, showing how each of the five 
 senses can be developed and cultivated into various stages of 
 conscious life by proper methods and application, which other 
 wise would remain dormant. Think! and arouse yourself 
 to new thoughts, for it will bring you nearer "In tune with the 
 Infinite." The agitation of thought is the beginning of wis 
 dom "is an old saying," and a new thought gives birth to a 
 new life. Many of our old thoughts, must give way to new 
 ones as we expect to progress and advance to a higher, happier 
 and more perfect life. 
 
 Extending our investigations into the realm of solar 
 action and the effect of the sun s rays on our nervous system, 
 we are all familiar with the life-giving, health-sustaining 
 benefits we daily enjoy through judicious exposure to the 
 sun s rays or through the employment of its wonderful 
 power. Through modern scientific research we learn that the 
 different rays of the sun exert different influences, as well as 
 effecting peculiar chemical changes upon the life, growth and 
 vitality of living organisms. We also learn that there are 
 
THE ZUNI INDIANS AND THEIR MUSIC 35 
 
 vitalizing and devitalizing rays in the solar spectrum, that 
 there are in fact destructive as well as constructive ele 
 ments in the sun s rays, and that by intercepting the darker 
 actinic and poisonous colors and utilizing only the life-giving 
 ones, we may counteract or entirely avert injurious influences 
 to the human system. 
 
 When we look upon the elements of all vital energy and 
 consider the origin and evolution of life, the conviction is 
 invariably impressed upon us: the primitive source of all 
 cosmic power is LIGHT. Light gives life, and light is both 
 positive and negative, it is electrical and magnetic, construc 
 tive and destructive, ethereal and corporeal, it is eternal 
 and endures forever. If then, we regard the sun as the source 
 of all life, which it is, we must equally regard it as the source 
 of all health and endurance. 
 
 The time is not far distant, when we shall be able to 
 utilize and appropriate to ourselves, and for the benefit of 
 all humanity, the vital and radiant energies of the sun to 
 store up its conservative forces and eliminate as well as ex 
 clude its noxious elements. When that time arrives, and it is 
 sure to arrive, sooner or later, the cruel and crafty trusts that 
 have so long oppressed mankind will have ceased to exist, 
 and another Inca era will arise, when we may once more enjoy 
 the millenium of peace, plenty and brotherly love. 
 
 In conclusion, let us retrace the silent footsteps of our 
 aboriginal brother into the celestial sphere of sounds. How 
 strange it is, that in his simple mode of life, without the 
 knowledge of books, or scientific appliances, he should dis 
 cover that sounds have colors, and colors originate from solar 
 vibrations. The fact is confirmed that various methods of 
 intercepting sound-waves from the sun have been known 
 among the ancient cliff-dwellers for ages, and claimed by 
 them as the origin of their native music. 
 
 Sounds are moreover indicated by them in a fixed Scale of 
 Colors, which they recognize by employing certain tones with 
 which to start a chant. Thus red or the symbolic sign of red 
 
 , applies to the tone of / (fa) on the staff; orange to the 
 
36 INDIAN MUSIC LECTURE 
 
 sound of a (la) , symbolized by the sign of the Sunset 
 
 yellow to c (do), symbolized by the Sun- h- ; green to 
 
 - h- ; 
 
 ^^r 
 
 d (re), sign of a tree ; and blue to e (mi), to the sign 
 
 of the sky and water \ This scale of color-tones 
 
 applies more properly to songs of praise and joyous festivities, 
 while a somewhat modified color-scale applies to chants of 
 appeal, supplication or burial ceremonials, as in the tones g 
 and b which represent the colors of brown and purple. In 
 delineating the aura of objects, they define in a remarkable 
 manner the intermediate shades of all colors to show the char 
 acteristic nature, constitution and modification of their present 
 condition. A device has lately been constructed by the writer^ 
 showing the radiant shades of colors, reflected on a screen by 
 aid of an electric apparatus, of any object, organic or inorganic; 
 the definition of which must be left to future experiments 
 before being fully and accurately determined. 
 
 In the Hymn of the Sun, the most sacred of their ancient 
 ceremonials, a description is given of the practice of obtaining 
 solar sounds from perforated shells, while the text of the song 
 proclaims the origin of their sun-worship, the last stanzas 
 of which end with, "O harken to the Sun-god s voice, beckon 
 ing your soul to rise; In radiant Light, the source of song, 
 the origin of thought has sprung; As light and song in one 
 unite, let us forever seek the Light; Seek the Light!" 
 
 Our modern research in acoustic experiments with the 
 Solar-radiophone and electrical resonators amply attests the 
 wonderful action of solar sound-waves, bursting forth with 
 unceasing impulses and infinite velocity. Yet so faint and 
 high-pitched are these chromatic waves that they at once be- 
 
THE ZUNI INDIANS AND THEIR MUSIC 37 
 
 come bewildering and paralyzing to the untrained ear. Con 
 sequently the only possible method of obtaining an intelligent 
 impression of sound vibrations emanating from electric 
 resonators is by the interception of color-slides to deflect 
 the dark and forcible rays. Another formidable obstacle 
 which must be overcome in order to render these sound-waves 
 distinctly audible, is that they must be transposed from two 
 to three octaves below their normal pitch, which even then 
 would bring them only to the compass of the highest octave 
 of a modern piano. 
 
 It will be seen that the perception of audible and in 
 audible sounds depends entirely upon individual suscepti 
 bility and acute training. Ordinarily, audible sounds in 
 modern brains range from 24 (single) to 30,000 vibrations per 
 second, and a common candle-light, with its fixed vibrations 
 and sound, is to us inaudible. A fact worth noting is, that 
 in modern cities we find more people with defective hearing 
 or a falsely developed sense of hearing, as well as impaired 
 eye-sight, owing to the paralyzing noises and confined indoor 
 occupations, than we find among country inhabitants. 
 
 Coming to a close, we wish to state that in this lecture 
 we intended to draw attention only to the higher life and ex 
 clusive practices of the occult clan of our Zunian brother, 
 and to show the remarkable attainments in mental culture 
 and in the development of psychic power acquired by methods 
 of training entirely their own, and original with them, 
 methods which stamp them a race, morally and politically 
 superior to any known tribe or people on this continent. It 
 is their spiritual aspirations, more than their worldly aims, 
 which deserve our greatest admiration. It is their unshaken 
 simple faith in and obedience, without dogma, to the laws and 
 moral commands of their forefathers: "To live in peace with 
 all the world and for the brotherhood and good will of man." 
 Those who may wish to become more intimately acquainted 
 with the inner life of our plain Western races, their domestic 
 habits, methods of education, diet, labor, games, art works 
 
38 INDIAN MUSIC LECTURE 
 
 and social customs, etc., should not fail to read that most 
 interesting and instructive work, "What the White Race 
 May Learn from the Indian," by Dr. George Wharton James. 
 This work gives a truthful description of the Indians. It is 
 beautifully illustrated with excellent photographs. 
 
 Strange to say, there exists among many of our white 
 people the impression that an Indian is devoid of human 
 instinct or moral character, that he is in fact only a coarse, ? 
 dull, stolid and brutal savage, and that he has no rights that 
 a white man is bound to respect. The truth, however, is 
 too firmly established that the aboriginal native possesses, 
 as a rule, a strong personal character, and high sense of moral 
 obligation, acute intelligence and dauntless courage. The 
 Indians are remarkable for their sense of honor, dignity and 
 self-respect, and when their confidence has not been betrayed, 
 have always proven to be the staunchest and most faithful 
 friend the white man has ever had. Most prejudices against 
 them have been caused by sensational novels and the unprin 
 cipled reports of newspaper writers. 
 
 When the modern native, strictly speaking, the European 
 of a century ago first invaded the country and homes of the 
 aboriginal natives, the latter in every instance received him 
 with open arms, in the kindliest manner, and hailed him with 
 joy and curiosity, and at once shared everything with him. 
 But when the white- washed savage the " pale-face," drove 
 them from their lands and robbed them of all they possessed, 
 and then fought to exterminate them, the Indians found they 
 had embraced an enemy a greedy, self-conceited monster. 
 Speaking of the barbarous methods employed to extinguish 
 all traces of Indian life and history, a noted authority says: 
 "In all our Indian Schools, the pupils are forbidden to speak 
 their tribal language, and drastic punishments are imposed for 
 so doing, by refusing the culprit food and shelter." 
 
 Fortunately, there were among these foreign invaders 
 some noble and humane hearts, who sought to deal honorably 
 and fairly with the red man, and at once set to work to cement 
 
THE ZUNI INDIANS AND THEIR MUSIC 39 
 
 a cordial friendship with him. It is to the glory and honor 
 of our whole country, and the State that bears his name, that 
 William Penn, the great Quaker who founded the "City of 
 Brotherly Love" (Philadelphia), made the " famous treaty/ 7 
 that was never sworn to, and was never broken. The whole 
 confederation of Algonquins joyfully confided their trust in 
 him by vowing, " We will live in peace and love with William 
 Penn, and all his children, as long as shines the sun and moon." 
 To William Penn, the noble philanthropist, is due the credit 
 of having established and preserved for many years the 
 happiest and most peaceful relations with these " children of 
 the forest." The time is upon us to gather the few remaining 
 days of record of our fast disappearing native people, for we 
 owe much to them much that we do not fully realize. How 
 many of us know that our own all-embracing Constitution, 
 which is the solid rock upon which our Government is builded, 
 was constructed upon the same general principles as the laws 
 which governed the confederation of various branches, or 
 colonies of the Iroquois tribe? These laws were formulated 
 50 years before the landing of Columbus. 
 
 Let there be monuments erected in the capitals of every State 
 bearing an Indian name, to perpetuate the memory of a wronged 
 and exterminated people. 
 
 We may ignore their history and traditions, we may 
 frown upon their lives and doubt their good purposes and 
 friendship, we may disclaim their honesty and sincerity of 
 character, and exult over their extermination; perhaps we 
 may obliterate them altogether from our memory, but we 
 cannot blot out their names from our States, cities and town 
 ships; from our mountains, forests and lakes, nor can we 
 erase the names of our great rivers we cannot wash them out ! 
 As long as this great country lives, as long as it stands for 
 liberty and protection of human rights, and it will stand, long 
 after all the despotic monarchies have been swept away, 
 there will yet be found, proudly inscribed upon its historic 
 pages, the glory, nobility, and sincere friendship of her native 
 brother the Red Man. 
 
SOME "INDIAN NAMES" ON THE U. S. MAP 
 
 Referred to at the close of this Lecture 
 
 States 
 
 1. Alabama 
 
 2. Arizona 
 
 3. Arkansas 
 
 4. Connecticut 
 
 5. Delaware 
 
 6. Dacota 
 
 7. Idaho 
 
 8. Iowa 
 
 9. Kansas 
 
 10. Kentucky 
 
 11. Michigan 
 
 12. Massachusetts 
 
 13. Minnesota 
 
 14. Mississippi 
 
 15. Missouri 
 
 16. Nebraska 
 
 17. Illinois 
 
 18. Indiana 
 
 19. Ohio 
 
 20. Oklahoma 
 
 21. Oregon 
 
 22. Tennessee 
 
 23. Utah 
 
 24. Texas 
 
 25. Wisconsin 
 
 26. Wyoming 
 
 Cities 
 
 1. Chicago 
 
 2. Chattanooga 
 
 3. Cherokee 
 
 4. Chicamauga 
 
 5. Cincinnati 
 
 6. Dacota 
 
 7. Kalamazoo 
 
 8. Kankakee 
 
 9. Komancha 
 
 10. Milwaukee 
 
 11. Oneida 
 
 12. Ontario 
 
 13. Oskaloosa 
 
 14. Oswego 
 
 15. Omaha 
 
 16. Ottawa 
 
 17. Poughkeepsie 
 
 18. Tacoma 
 
 19. Tallahassee 
 
 20. Tuscaloosa 
 
 21. Tuscarrora 
 Seminole 
 
 22. Schenectady 
 
 23. Winnemuka 
 
 24. Wabash 
 
 25. Yuma 
 
 26. Zuni 
 
 Etc., etc., etc. 
 
 Rivers 
 
 1. Mississippi 
 
 2. Ohio 
 
 3. Missouri 
 
 4. Arkansas 
 
 5. Delaware 
 
 6. Alabama 
 
 7. Chipewa 
 
 8. Tennessee 
 
 9. Potomac 
 
 10. Connecticut 
 
 11. Shenandao 
 
 12. Susquehanna 
 
 13. Minnesota 
 
 14. Suwanee 
 
 15. Tallahatchee 
 
 16. Rappahanock 
 
 17. Wabash 
 
 18. Wisconsin 
 
 19. Yuma 
 
 20. Zuni 
 
 Etc., etc., etc. 
 
 40 
 
A Lecture-Recital on Indian 
 Music 
 
 REPRESENTING THE "TRADITIONAL SONGS OF THE ZUNIS" AND 
 
 OTHER SOUTH WESTERN TRIBES of NORTH AMERICAN INDIANS, 
 
 INCLUDING THEIR CEREMONIAL CHANTS, FIRE DANCES, 
 
 WAR DANCES AND GHOST DANCES, TOGETHER WITH A 
 
 HISTORICAL ACCOUNT OF THE LIVES, CUSTOMS 
 
 AND STRANGE OCCULT PRACTICES AS WELL 
 
 AS THE UNUSUALLY DEVELOPED MUSIC 
 
 OF THE CLIFF DWELLERS 
 
 RECORDED, COMPILED, HARMONIZED AND DESCRIBED FROM ORIGINAL 
 AND PERSONAL INVESTIGATIONS MADE BY 
 
 CARLOS TROYER 
 
 The Lecture will be read by 
 Assisted by 
 
PROGRAM OF INDIAN MUSIC 
 
 PART I 
 
 HISTORICAL LECTURE UPON THE Music OF THE NORTH AMERICAN IN 
 DIANS, NATIVE TO THE SOUTH-WESTERN UNITED STATES, PAR 
 TICULARLY THE ZUNI INDIANS OR " CLIFF DWELLERS." 
 
 PART II 
 
 1. SUNRISE CALL (or Echo Song). 
 
 This inspiring song of the Zunians is the first ceremonial of the day and is ob 
 served as the sun spreads its radiant light over the horizon. The whirr of 
 vibrating " chime plates" and the sound of trumpets and drums bring the 
 people-j-men, women and children to the tops of their cliff dwellings when the 
 Sun Priest announces through his long tuma the "call to rise" to greet the 
 Mother of Life, the Sun. Distant mesas at once echo a response to this call. 
 After making a fervent appeal to the Sun God for protection and guidance of 
 his people, the Sun Priest concludes by repeating his first call to the mesas. 
 
 2. THE COMING OF MONTEZUMA (with great drum-reveille). 
 
 The ceremonial of "the Awaiting of Montezuma" follows the Sunrise call al 
 most immediately. Montezuma is the great Messiah whom the Zunis expect 
 will appear through the rising clouds as he promised to come some day and 
 take the Zuni tribes to their happy homes beyond the skies. 
 
 3. ZUNIAN LULLABY: (a) Incantation Chant; (6) Invocation to the Sun 
 
 God. 
 
 (a) The Zuni mother disdains the use of a rocking cradle, but wraps her baby 
 in a baby crib or in a hammock, closes its eyes gently with her finger-tips and 
 chants an invocation in a low suppressed voice which quickly puts it to sleep. 
 (6) She then invokes the aid and protection of the Sun God and other starry 
 gods, and implores them to watch and shield her child while asleep. 
 
 4. ZUNI LOVER S WOOING (or Blanket Song). 
 
 Arrayed in most gorgeous attire, the young brave approaches the abode of his 
 beloved at moonlight, and dances and sings his invitation for her to come out 
 and take a walk with him under his blanket. Concealed from view, she con 
 siders her attachment for him, his grace and manner, and last but not least his 
 handsome blanket, made by himself and displayed by continual graceful mo 
 tions. If the fire which she keeps burning upon the housetop flares brightly, 
 he knows that his suit is received with favor. If it becomes extinguished, he 
 knows that there is no hope for him. He may have to repeat his song several 
 times and end it with a decisive cry of "Tan-a-lu? " (Will she come?) 
 
 5. GHOST DANCE OF THE ZUNIS (transcribed for piano). 
 
 This strange, mysterious, inexplicable performance is observed at the Winter 
 solstice and is preceded by extensive preparations of ritualistic exhortations, 
 prayer, and fasting. The object of this is to bring about a close communion 
 and spectral view of departed friends. They believe that this is best accom 
 plished by the strenuous exertions of the fire dance, and by loud and urgent 
 appeals to their friends who have gone before to return and join them in the 
 dance. The ceremony takes place at midnight upon the great Thunder Moun 
 tain, "Tai-a-olon-ne." Forty dancers appear with fire-brands, setting on fire 
 two large circles of pyramids. They enter and pass out of these circles con 
 stantly, chanting appealing strains, until at last the spectral forms appear to 
 the dancers, descending and joining in the mysterious ceremony, and vanishing 
 as the fires die out. Arnidst the wildest excitement the crowd rushes wildly to 
 t}ie spot only to find that both the dancers and the ghosts have disappeared en 
 tirely. 
 
PROGRAM OF JJNJMAN }tfffSJC /;j 43 
 
 6. HYMN TO THE SUN (a Jubilee Song). 
 
 This song is esoteric in character and is the most ancient of the sacred chants 
 of the cliff -dwellers. It proclaims that the origin of sound and music is derived 
 from the rays of the sun, by " listening to the sun s rays" through perforated 
 shells. It also extols the commandments of their forefathers to "seek the light." 
 This number is lofty and at the same time profoundly dramatic. 
 
 7. INDIAN FIRE-DRILL SONG, "Uru-Kuru" (Mohave- Apache). 
 
 A very fascinating and exciting song, in which the operation of the fire drill, 
 the device which the Indians employ to create fire, is represented by twirling a 
 fire stick between the palms of the hand. The fire stick is still common among 
 the Indians. It is held sacred because they believe that it was brought to 
 them by the Fire God of the under-world, who according to tradition, sent a 
 fire-fly to the first man to instruct him in the art of making fire. The piano 
 accompaniment alone serves as a brilliant solo-piece in imitating the rotary 
 motion of the fire-drill. 
 
 8. THE FESTIVE SUN DANCE OF THE ZUNIS. 
 
 The happiest and most joyous event of the year, corresponding to our Thanks 
 giving Day. The maidens and their beaux appear in their most brilliant attire 
 to join in the most beautiful and graceful of all their dances. Upon their 
 heads they wear varied tablets symbolic of the sun, moon, stars and lightning. 
 Fervent thanks for the sun s blessings are offered. 
 
 9. THE GREAT RAIN DANCE OF THE ZUNIS. 
 
 This all-important and very absorbing ceremonial is regarded by the oldest 
 chieftains as the most sacred and eventful of the traditional song dances. 
 When the land has suffered from a long drought extensive preparations for this 
 ceremonial are made by igniting great numbers of fires upon the high cliffs and 
 surrounding mountains. These are kept burning night and day until the sky 
 is densely covered with clouds of black smoke. Incantation, entreaties, 
 songs and dances are continued by men and women for hours and days, in 
 voking the aid of the gods of Rain and Thunder. Many attest that these 
 ceremonials are invariably followed by a copious rainfall. 
 
 10. KIOWA-APACHE WAR DANCE A Piano Solo Transcription. 
 
 A very weird and mystic tone picture, remarkable for its rhythmical imitation of 
 the "howling whizzer" representing the roar of thunder. The suppressed wild 
 chant is intended to hide the whereabouts of the warriors from their enemies. 
 
 11. ZUNIAN "SUNSET SONG" (Ceremonial Thanks-Offering to the Sun), 
 
 with English and Indian text. 
 
 At the instance of the Sun touching the border of the horizon at sunset, the 
 Zunis assemble upon the highest cliffs and terraced dwellings to sing their 
 Song of Praise. They face the Sun with uplifted hands (palms outward) and 
 bow, with graceful, rhythmic motion upward and downward at every measure 
 of the song (in the manner of a "Salaam") which they repeat continuously, 
 until the Sun sinks out of sight. They then prostrate themselves in adoration 
 of the Sun. 
 
 12. ZUNIAN CLOWN DANCE ("Kor-K6k-Shi"). 
 
 A grotesque comical extravaganza, for piano, as an accompaniment to the 
 Kor-Kdk-Shi Dances which constitute a series of general "Good-dance-ceremo 
 nials" performed during the fall season, to propitiate or appease the Gods of 
 rain, thunder and good harvest. Associated with the " Kor-K6k-Shi " is this 
 special Great Clown Dance, which concludes the rituals, by a grand Jubilee 
 Festival of fun and hilarity, a kind of Circus performance, where the clowns 
 execute all manner of grotesque and comical feats, as well as the most astound 
 ing leaps, and races on foot and on stilts. That of mimicking the acts and 
 habits of animals and birds, such as the bear, coyote, cat, dog or donkey, as well 
 as the eagle, owl, turkey and hen, etc., all represented by masked head-pieces 
 or make-up imitations in dress, forms the principal feature of the dances. The 
 purpose of the festival is ostensibly to please and entertain the Gods, as well 
 as the people. 
 
INDIAN COMPOSITIONS 
 
 OP CARLOS TROYER 
 
 The works of Carlos Troyer are a unique and valuable contribution to the growing 
 mass of compositions on Indian themes, and are steadily winning for themselves a more 
 widespread interest. Their fidelity to the Indian ceremonials gives them a genuine 
 romantic and historic interest, and musically they are of great impressiveness. The 
 harmonic treatment is simple and allows the striking melodies to stand out with great 
 boldness. 
 
 VOCAL 
 Traditional Songs of the Zunis 
 
 Original Indian songs and chants recorded during visits to the tribe, and 
 harmonized. An historic description of its origin is prefixed to each song. 
 
 1. The Sunrise Call, or Echo Song $0.50 
 
 2. Incantation Upon a Sleeping Infant (Zunian Lullaby) 30 
 
 3. Invocation to the Sun-God (Zunian Lullaby) 30 
 
 These two songs, Nos. 2 and 3, should be sung as a single concert number. The first 
 suggests the Zufii Mother tenderly coaxing her infant to sleep. In the second song 
 the Mother asks the Sun-God s protection, for she thinks the power of her earthly 
 care ceases as the child drifts into Sleepland. 
 
 4. Zuni Lover s Wooing, or Blanket Song 40 
 
 5. The Coming of Montezuma, with great drum reveille 60 
 
 6. The Festive Sun Dance of Zunis, an annual Thanksgiving Day 50 
 
 7. The Great Rain Dance of the Zunis 75 
 
 8. Indian Fire Drill Song, Uru-Kuru (Mohav6- Apache"), with English and Indian 
 
 text 60 
 
 With description of the production of fire by revolving the fire stick 
 
 between the palms of the hands. 
 
 (N. B. The accompaniment of this Bong alone is a complete tran 
 scription as a piano solo.) 
 
 9. Hymn to the Sun 60 
 
 An ancient, esoteric Jubilee song of the Sun- Worshippers, with an 
 historic note on the Cliff-dweller s derivation of their music from the 
 sun s rays. 
 
 10. Sunset Song, a thanks-offering to the Sun 30 
 
 Recorded and described, with English and Indian text. 
 
 INSTRUMENTAL 
 
 11. Ghost Dance of the Zunis, with Violin and Gong accompaniment, ad lib $0.80 
 
 12. Kiowa Apache War Dance, with scenic, historic account 80 
 
 13. Zunian (Kor-Kok-Shi) Clown Dance, a grotesque, comical extravaganza 50 
 
 In connection with the above publications there is also an 
 
 "Indian Music Lecture" by Carlos Troyer, giving an historic outline of the 
 Cliff-dwellers of the South-West, in particular the Zunis, their customs, 
 government, strange psychic practices and their fascinating and 
 
 remarkable music 50 
 
 This Lecture given free to purchasers of the entire set of songs. 
 
 The above Series have been newly revised and enlarged, and are published by the 
 
 THEO. PRESSER CO., 1712 Chestnut St., Philadelphia, Pa. 
 
 Sold by all Music Dealers. 
 44 
 
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