Reprinted from PROCEEDINGS OF THE AMERICAN PHILOSOPHICAL SOCIETY, HELD AT PHILADELPHIA, FOR PROMOTING USEFUL KNOWLEDGE. Vol. XXIX. July to December, 1891. Pages 208 to 218. A MYTHIC TALE OF THE ISLET A INDIANS, NEW MEXICO; The Eaee of the Antelope and the Hawk Around the Horizon. By ALBERT S. GATSCHET. INDIAN TEXT ; TRANSLATION; REMARKS ON THE MYTHIC TALE AND ON ISLETA SUN-WORSHIP. MacCALLA & COMPANY, Printers, 237-9 DOCK STREET, PHILADELPHIA. Reprinted from PROCEEDINGS OF THE AMERICAN PHILOSOPHICAL SOCIETY, BEL1) AT PHILADELPHIA, FOR PROMOTING USEFUL KNOWLEDGE. Vol. XXIX. July to December, 1891. Pages 208 to 218. A MYTHIC TALE OF THE ISLETA INDIANS, NEW MEXICO; The Race of the Antelope and the Hawk Around the Horizon. By ALBERT -S. GATSCHET. INDIAN TEXT ; TRANSLATION ; REMARKS ON THE MYTHIC TALE AND ON ISLETA SUN-WORSHIP. MacCALLA & COMPANY, Printers, 237*9 DOCK STREET, PHILADELPHIA. Gatschet. | 208 [Dee. 18, \ A MYTHIC TALE OF THE ISLETA INDIANS. By Albert S. Gatschet. ( Read before the American Philosophical Society, December 18, 1891.) The study of the Indian languages of New Mexico has been neglected more than that of other sections of our wide territory and it is with much satisfaction that I present in print the first continuous text worded in one of them, that of Isleta Pueblo. It is a dialect of the Tewan, or, as it is called in J. W. Powell’s classification, the Tanoan family, with a transla- tion and with a paraphrasis, which is more comprehensible to the general 1391 .] 209 [Gatschet. reader. The source from which the two portions of the tale were obtained is mentioned in the “Comments,” with all the particulars needed. Text I. The Boy- Antelope. hu'ba wi'si and two Pi'-‘li ‘Bighead” tiiei, ir-u to the village, the babe Kamantchu' yowa' natiiei' we ai'; U is said somewhere a village there (was) u'-unin t’hii' ai. Pi'-‘li upiu'“u-ide a-u'kwimban yuwi'n’a young people lived there. “Bighead” the girl being pregnant not any (had) a'napa hukwa'hi pa'nat ; bepapa'-u uba' pa' ai hua'tcheban, place to be delivered ; her eider brother then prairie to took (her), hu'ba u'kwoban. Wi'wai bepapa'ba matcheba'n and she bore a child. Hereupon her elder brother brought (her) back ma'shuban pa' ai. Hu'ba wi'm’a he left prairie upon. Then a ta‘li'ora-ide u'-u t’aba'n, hu'bak a'wa d-ukemiba'n. female antelope the babe found, and she brought it up. Wiba'-a wi'm’a shii -i'de shiitche'mik ta‘li'ora t’ha'bau Once a hunter while hunting a she-antelope met wim’aaii'-a-u fie'rk. Ye'de ii'wa-u-ide wi'era-i tamni'n (and) a boy along with (her). That boy was a runner antelopes ai' ti t’hurl'm. Shii-au'ti makwiba'k naka'tchau wi'ban than faster. From the chase when he returned notice he gave kie'nda ta'-iskabe'-ide, betu'winiban wie'n t’hii' we-i' shi'mba at once to the town-cacique, (who) proclaimed : four days after all ta'-inin ishu. shanhi'nap: “ wi'm’a ii'wa-u-ide tchie'minap the people on a hunt should start : “ (that) a boy was going about tamni'n an, hu'ba inaba'wa l'shierhinap.” Wie'n t’hii we'-i antelopes with, and we want to seize him.” Four days after shi'mba tiiei'-ide u' her, ‘li'o her, siia' her ishii-miba'n, the whole pueblo, children with, women with, husbands with to hunt went, ibi t’a taba'n, bi'tehu l-u'beban i'pie t’a they the antelopes found, but were told, that not the antelopes ^iieramhi'nab, wei'ba-i-i ii'wa-u shie'rhinap tin. Ta £ liora'-ide they should hurt, merely the boy to get hold of try. The female antelope ana' katchaba'n, hu'ba ii'wa-u u'miban, be-e' ‘lipwerhi'nnap. was informed, and the boy she told not to leave (her). Ta tamni'n inakwi'er p’i-amba'n, hitiie'rwemik buorti'm Then the antelopes began to run, and while they ran in a ring ta‘liora'-ide ii'wa-u u'miwe. “ Na'yan kin wu'hi tiin-ii'/- the female antelope the boy called (to her). “ Presently we will run north- tii'“na-u; hu'bak inshu'minak, natii ak kake'-i kwimba'hi west; and while we pass (the ring) on the line your mother will stand shie'rnai, hu'bak a shu'miwe-ifier, akwei'tchebi, hu'bak u' on the left side, then as you pass (the line) you will fall down, and there Gatschet . ] 210 [Dec. 18, kake'ba hashie'rehi.” — Hu'bak ba hu'na pu'aban. — Ka your mother will catch you.” — And (so) it occurred. — That’s hui'kiem. your tail. Text II. The Race of the Two Champions. Ka'pio kawe'-ide na tii'wiban ^je' shamba'k. “ Cold-Hearted ” the chief, the earth pierced through (and) came out. above Shamba'g pa-hwi'e muba'n, hu'ba kai'ban “Shi'ba After emerging a lake he saw, and he named (it) “ Tears fun'-a-i,” bu'ba yeti' itai' we'bau nabat’hii' tii'ei. dark,” then thence (his) people he took to the white pueblo. Ye'dit’hii ta'ban wim’a uatii'ei we ai', na'dsbur’ tii'ei, Here they found another village being there, the yellow village, yo-u-a' i-uwe'-siem tai'nin pa'-iu it’biipan a'-i. Hu'bak where wicked people were living. Hereupon nadsbu'ri tii'ei wesie'mnin l-ukwiewi' a'-uban nabat’hii' the yellow pueblo, the wicked people, racers invited, of the white tii'ei hi'tai we'-in an. Wi'en t’hii' ibemakiiamba'n, pueblo its people (to be) with them. Four days did they make ready, hu'bak then i I l sbi'mba ibe'tiiyiban all assembled, tii'ei. Nabad’hii' tii'ei tai'nin pueblo. The white pueblo people hu'bak then tai'nin an people hu'bak kumna' their clothing natchu'ri tii'ei yu'na thus imi'ban natchu'ri proceeded to the yellow natchu'ri tii'ei , the yellow pueblo kierba'n, ibenahumiba'n ; they did bet ; hu‘li'mihi'nab : an (and) laid down, • • and the yellow pueblo (expected ‘ ?) to be victorious ; natchib 'ri tii'ei tai'nin ibe'wa humiba'n, hitu'mik of th e y ellow pueblo the people their lives staked, saying pa'v’a ‘limba'-i ‘ludehina'b natii'ei fi'er, en hi'ria-a that who was beaten would be burnt the village with, with property we'-in. Nabat’hii' tii'ei hura ibe'wa humiba'n , wi'en his. The white pueblo also their lives staked, (and) four t’hii' we-i' kwie'win inwu'rihiei. Shi'mba tai'nin days after the racers were to start. All the people hitii'tcbeban, witchunaida'd kwi'ewnin hinmakii'“ ai. Hu'bak assembled, of both sides the racers were ready. Hereupon thii' be'kti hiniiri'ban, wi'm’a na’hwe'-iakin tai'nin himi'ban, the next day (they) arrived, on one eminence the people went, hu'bak yeti' a'wan wl'tad inmi'ban. Wi'wai and from there (the racers went further, onward (the racers only) (From) Another wrm a single na’hwe'yak i'nkimbak, natchu'ri tii'ei kwiewi'de be ta'kie eminence when they disappeared, of the yellow pueblo the racer into a hawk 189 !.] 211 [Gatschet, peba'n. Pi'enabe tliba-u' i'nmimik, shumieifie'rk changed himself. Some distance towards east when they had gone, when he passed by “ Hahaha', ta-u'ide! “ Hahaha ! tua'mban he said haku' good H ue'bai The east takie'de the hawk pie'nnak halfways tua'mban spoke ‘lio'-u-ide old woman ufetchihi'nab to light (them) nabat’hu' of the white tieremi'k ! by ! inwa'mban having reached tch’um' flew in'mimik having gone ta-u'ide. to the antelope. wi'-en’a four pie nnai, halfways, Wi'wai Again wi'p’a while running one tii'ei kwiewi'de : village to the racer: “Hahaha! antelope me'tchu awa' wa'nhi hue'bai.” perhaps you will reach the east.” hue'bai kwie'r tii'-u hinmabo'ribak ; from east towards north they turned ; mi'mi-e-i hue'bai kwi'er tii' ahead from east towards wi'rn’a ‘lio'-u-ide nabat’hu' one old woman from the white Ta-u'ide bewi'niban hu'bak stopped and wie'tcheban, gave him, pie'nnai, wi'ba (when) halfways, one pie'nnab, ’ba hue'kwi The antelope u'wir reed-pipes hue'bai from east wi'ba one hue'r] one from west halfways, one from south ta-u'-ide tlie'uweban hue'bai kwier u ; north ; tiiei'ti pueblo ye'de that u'bemik telling (him) hue'-u-i from north pie nnai. halfways. pie'nuai ; some distance; mi'mik diile run nil ye'niban, it darkened. beta'u shook itself pa'nab, nearly, the Ijawk the antelope ran east towards i'wir fe'tchiban; ifa'ribak be fi' reed-pipe he lighted ; when he had done clouds hio-ati'n mi'mik benamakwerkie'-iban, (and) a short way moving on did wrap in (both), Yo-a'btinbak pa' ‘hTlaidewa'na, ta-u'-ide After a while rain fell in heavy drops, the antelope bai'tin besu'rbau ; t’a' hue'-u-i wa'nhi and then wiped off (the moisture); almost the north-point going to reach takie' kli'wan, takie' mo'bak shi'mba pati'n it met, the hawk it found all over wet Shumiei'fierk tu-a'mban : “Hahaha'! As he passed it said (to him): “ Haha ! i-uta'manin ; treat each other, vu ni in this nu' way sie'rmn men tu‘la'ak aru'mig. on a cottonwood tree crying. haku' tieremi'k, good by ! me'tchu hue'nai a wa'nhi;” hu'bak ta'-uide bepi'kiirwan, perhaps the west-point you will reach;” then the antelope started, hue'nai kwir bemabuo'rimik takie'-ide bakiiweba'n. the west towards veering about the hawk overtook (it). Shumiei'fier u'beban : Ashe passed by he shouted : Yu'ni nu' sie'rnin In this manner men a wa'nhi ! ” you will arrive ! ” ta'-uide. ta sim now “ antelope, ibe-i-utama'nin. act towards each other. aku' tieremi'k ! good by ! Me'tchu hwe'kui May be south Gatschet.] 212 [Dec. 18, Takie'-ide sbuba'n wi'wai ; ta-u'ide be-i'-eniban, hu'bak The hawk passed by again; the antelope arose (from the ground), then iwi'r fetchiba'n, wi'wai bena' p’i' pe'ban, mi' n amim. (another) reed-pipe he lighted, again did cloudy it become, it darkened. Hu'bak ta-u'ide bemadii aru'itin bepi'kurwan, wi'wai Then the antelope did roll itself on the ground did start on a run, again hwe'kui wa'nhi pa'nai takie' kii'wan shi'mba pa'tinmuk at the south arriving nearly the hawk it met all over wet aru'mig, beshu'rmik tu‘la'-ag ik. “ Hako'amiam ! screaming, wiping himself on a cottonwood tree while sitting. “ Try (again) ! yu'ni nu sie'rnin yut’ama'nin! t’a' ha'ku tie'remik ; sim in this manner men act towards each other ! now good by ; again me'tchu hwe'kui a wa'nhi.” Wi'wai ta-u'ide be madii n a- perhaps to the south you get will.” Again the antelope while rolling rume'tin bepiku'rban, wi'wai wa'kwi wa'nhi pa'nab, takie'de itself started to run, again at the south going to arrive almost, the hawk bakiiweba'n. Shumie'ifier t’a'-u tu'amban tu'mig: “haku' caught up with. As he passed to the antelope he spoke saying: “good tieremi'k, hiu'ni nu' na'dshur’ tli'ei sii n a'nin i-utama'nin.” by, in this way of the yellow pueblo the people treat each other.” Wi'wai wa'kui kwier pie'rmab ta'-uide mi'mik wibaki'n Again south towards some distance the antelope while going another iwir' fatchiba'n, wi'wai banamakoarkiei'ban, no'amim ; reed-pipe lighted, again clouds formed, (and) it darkened ; we'bai wa'nhi pa'nai takie' kii'ban. Shumiei'fier (when) at the east it was to arrive nearly the hawk it overtook. As he passed by takie' tu'amban tumi'k : “ Ta'sim haku' tieremi'k ! vu'ni nu' to the hawk it spoke saying: ‘‘Again good by! in this way nabat’hii' tii'ei tai'nin i-utama'nin.” the white pueblo people treat each other.” Hu'bak shuba'n ; ta'-in wa'nhi pa'nat, i-o-a' hintai' Then it passed by (him); when on the point of arriving where they were to be pe'hi pana't, takie'-ide wamba'n tii'ai, ta'-uide we'-i changed into people, the hawk arrived behind, the antelope just weri'mmik. Takie'-ide wa'na wi'm’a na^re'yak ; ta-u'ide starting (again). The hawk arrived on one eminence; when the antelope weri'mmik takie'-ide bepiku'rban. Wi'wai wi'm’a naifreya'k started the hawk began to run. Again to another eminence nabat’hii' tii'ei ii'waide wieri'bak, t’ai'nin bamu'tcheban ; of the white pueblo the boy arriving, the people perceived (him) ; (runner) natchu'ri tii'ei tai'nin hitu n 'we: “ Hita' nabat’hii' tii'ei of the yellow pueblo the inhabitants said to themselves : ‘‘Now the white village kina' we i'tin na' wem.” Nabat’hii' tii'ei tai'nin tu'ban : ours now surely our own is.” The white pueblo people said: 1891 .] 213 [Gatscbet. “ Nabat’bii' “ The white kina' we ours now tii'ei kwiewi'de tcb’um' l'hi, na'dsburi tii'pi pueblo racer ahead is going, the yellow pueblo i'tin na' wem.” Wl'tchuna ida'd tai'nm surely ours is.” On both sides the people i-u'sbu mi'ban, bu'bak i-u'sbue nabat’bii' tii'ei ii'waide to meet (the racers) went, and they met the white pueblo boy tcb’u'm i'hik ta'-in wa'mbak. Nabat’hii' tii'ei bata' ahead coming when arriving (at the starting place). The white pueblo then wie'n tii' we'-i shi'mba nadshu'ri tii'ei wesi'emnin four day s after all of the yellow pueblo wicked (people) hitii n ibe'itin bi‘lu'deban natii'ei fierda't. Bi'tchu wi'm’a were gathered (and) were burnt the village with. But one wesi'emide we t’bate'wa, hu'ba we ‘lu'deba; bu'ba ye'ti-i'ku wicked (fellow) not was found, hence not was burnt ; and from then nva'n t’hii' kim we'siem t’hii'm . to this day we have bad (people) living. Translation of the Mythic Tale, I. Somewhere, at one time, there was a village, they say, and two “ Big Head’’ (Pi'-‘li) children lived there. One of them, the “Big Head” young woman, being with child, was unable to find some spot where she could be delivered ; so she was taken by her brother to the prairie, where she was delivered. He left the babe upon the prairie and took his sister back to the village. A female antelope, finding the infant, brought it up. Once a passing hunter met a female antelope, the boy being with her. That boy could run faster than any antelope, and when the hunter reached home he notified a clan-chief, who ordered that four days after all the people should start out on a hunt, “ for a boy has been seen strolling with antelopes and we must get hold of him.” Four days after, the whole pueblo, men, women and children, went out on a hunt and found the antelopes. They were told not to wound or slay any of the antelopes, but to try to catch that boy only. The female antelope having noticed this enjoined the boy not to part from her side. When the other antelopes began to run in a ring, that antelope called the boy to her, and said to him : “Now we will go to the northwest, and when we pass the line of the hunters your mother will stand on the left side, and, as if passing, you will fall to the ground and your mother will catch you.” And so it was done. Now it is your turn ! II. The clan-chief of the “ Cold-hearted people ” made his way through the earth’s crust and came to the surface. After emerging from there he saw a lake and named it “Dark Tears,” and then he took his clan to the Gats chet.] 214 [Dec. 18, ".White Pueblo.” Near it he found another village, the "Yellow Pueblo,” inhabited by people skilled in witchcraft. Then the Yellow Pueblo of wizards challenged the people of the White Pueblo to have a race with them. They prepared themselves during four days, when they gathered to proceed to the Yellow Pueblo. And the White Pueblo peo- ple and the Yellow Pueblo people deposited their garments on the ground and made bets. The Yellow Pueblo people expected victory with certainty, and put their lives at stake, proclaiming that the party conquered would be burnt, together with their village and all their property. Four days after the racers were to start. The people all assembled and the racers of both parties made themselves ready. The next day the crowds of people ascended a hill, whereas the racers alone went onward from there. When on their race they descended from another hill and were lost sight of, the racer of the Yellow Pueblo transformed himself into a hawk. When they had gone quite a distance east, he overtook Antelope, the champion racer of the White Pueblo, and said to him : "Hahaha ! good- by, Antelope ! Perhaps you will be alive still when you reach the east point.” Having attained that goal they turned from east to north ; Hawk flew ahead of Antelope, and when they had gone halfway an old woman from the White Pueblo stopped Antelope and spoke to him. She gave him four ceremonial reed-pipes, and told him to light one of them when half- way from east to north, another when halfway from the north, another when halfway from the west, and the last one when halfway between south and east, the starting place. Starting again, Antelope ran towards the east for some distance and lighted one of the pipes while on the run. When he had finished smoking it clouds arose which moved onward and enveloped both racers, so that it became dark. A while after rain began to fall in heavy drops. Antelope shook his body and wiped off the moisture. When on the point of reach- ing the goal at the north, he fell in with Hawk, who was dripping wet and sat on a cottonwood tree screaming. Passing by, Antelope said to Hawk: "Halloo! good-by! this is the way men treat each other, and perhaps you may reach the west point.” Antelope started again, veered around towards the west and was overtaken by Hawk, who shouted to him: "Antelope, now good-by! in this manner men act towards each other ; may be you will arrive south sometime ! ” Hawk passed by and Antelope arose from the ground, lit another reed-pipe, which brought on cloudiness and darkness again. Antelope, after rolling on the ground, started on his run again, and when he had arrived nearly at the south he overtook Hawk, wet all over from the torrential rain, screaming and wiping the water off while sitting on a cottonwood tree, and said to him: “ Try it once more ! In this manner people act towards each other ; now good-by, perhaps you will get to the south point.” Again Antelope rolled on the ground and started out, and when on the point of reaching the south he was overtaken by Hawk. Hawk passed 1891 .] 215 [Gatschet. him and said : ‘‘Good-by ! this is the manner by which the people of the Yellow Pueblo treat each other.” When they had arrived at the place where human form had to be reas- sumed Hawk arrived second, and Antelope was on the way of setting out again. Hawk came upon a hill and when Antelope started, Hawk (who was transformed into a man) began to run. The boy racer of the White Pueblo, who had been Antelope, was now sighted by the people, and the inhabitants of the Yellow Pueblo said among themselves: “Now the White Pueblo is certainly our own ! ” But those of the White Pueblo said : “Our racer is ahead of the other and the Yellow Pueblo is now ours to a certainty.” The people of both sides who went to greet the racers, met the boy of the White Pueblo ahead of his rival when both came to the starting place. Four days after this all residents of the Yellow Pueblo of wizards were gathered and burnt, and their village also. But one of their wicked num- ber could not be found, and hence was not burnt ; and from that time until now we therefore have some wizard people living. Comments on the Mythic Tale. The mythic tale embodied in the above pages is very popular among the Isleta Indians, and I obtained it from one of them, Henry Kendall, who, in 1885 and for some years previous, was a pupil of the Indian Training School at Carlisle, Pennsylvania. Considering his youthful years, he showed remarkable intelligence, and could reply to almost all the ques- tions I propounded to him on the language and ethnology of his native tribe. The legend is divided into two parts. I have placed the description of the adventures of the boy -antelope before the main story, though I obtained it as a secondary appendix to the same, and have to state that this part is incomplete at its end, for it does not mention the capture of the boy by the Isleta hunters, which had been the cause for sending them out on a hunt. He and his mother were called “ Big Head” on account of their bulky hair, flowing loosely around their heads, which made the boy’s head appear to be of preternatural size when the wind was blowing into his hair during a race. The words, “now it is your turn,” have no reference to the story, but indicate that the tale is finished and that another narrator has his turn to count another story. In the original these words convey the idea : “ That is your tail,” ka huFkiem. As to the legendary migration of the “ Cold-hearted ” clan out of the bowels of the earth towards the “Lake of the Dark Tears,” the Indians of Cochiti and Taos, New Mexico, are acquainted with it also, and relate that the lake was to the north, in what is now Colorado, and that they saw it themselves. That populations originated from the earth and crawled out of it through an opening, is a myth very frequently found in Gatschet.] 21 6 [Dec. 18, both hemispheres. It is very conspicuous for instance in the mythology of the Iroquois and Maskoki tribes in the eastern portion of the United States, and among the Yokat, the Porno and the Wintun in California. Where the White and the Yellow Pueblo were nobody can tell, but the colors may be significative, for the Indian tribes of the West possess a peculiar color symbolism. The Indians of Isleta exhibit certain colors by means of paint on their faces and garments ; so the red-eye section uses red and white; the black-eye section, black and white; the earth gens, white and yellow ; the maize gens, white, yellow, red, sometimes also black. Their symbol colors for the points of the compass are white for the east ; from there they go to the north, which is black ; to the west, which is blue, and to the south, which is red. The race proposed by the yellow or witchcraft pueblo and performed by representatives of both towns is a race around the world. The story is told very graphically and the oft-repeated exclamations and taunts which one runner shouts to his rival are ceremonially used up to our day, though some of the terms are remnants of an archaic dialect. The reed-pipe, cigarette or calumet is a piece of reed three to four inches long, which is filled with tobacco and smoked only for ceremonial purposes. Many are now found in the sacrificial caves of the New Mexican Indians. It is thought to have the power to bring on rain-showers after a drought, but can be lit only by ministrants of sun worship. In fact all rain-clouds originate from its smoke and the carrizo-pipe plays an important role throughout the Pueblo legends. In another version of the same story, which Mr. Charles F. Lummis has published in the September number of St. Nicholas (1891, pp. 828-835), the reeds were handed to the boy, not by an old witch, but by a mole, who for this purpose crept out of his burrow and accompanied his gift by well-meant advice. The people of the Kapio gens or clan are called the strong, cold-hearted or persistent people on account of the persistence and energy which they evinced in digging their way through the crust of the earth up to its sun- lit surface, following the behests of their clan-chief. There are many of these clans in the Isleta Pueblo, and A. F. Bandelier has heard the names of fourteen, whereas from Kendall’s indications I obtained the Indian names of eight only, the Kapio among them. All gentes seem to belong either to the red -eyed or to the black-eyed section. Of the other clans we name the shi'u tai'nin or eagle people, the na'm tai'nin or earth people, the i'-e tai'nin or maize people, and the liu'makun or game people. According to Mr. Lummis’ version, the white pueblo divided the spoils of the witch pueblo with the Isleta Indians, and later on removed to their village themselves. Such a removal to Isleta is also reported of some remnants of the Tigua people, though the principal pueblo of these was near Bernalillo, on the bank of the Rio Grande. The two runners represent some nature powers interfered with by the 1891 .] 217 [Gatschet. raingods, as the winds or the storm clouds chasing each oilier in the skies. The direction taken by the hawk and the antelope is the same as that by which the calumet smoke is blown out by the participants in the quarterly sun-worship festival. The wording of the two stories is incomplete in several respects. So the transmutation of the racers into animals for the purpose of outdoing each other is not expressly mentioned, although the story cannot be understood without it. The other version also states that the boy-child left by his uncle and mother upon the prairie, w 7 as carried to the antelopes by a coyote, after which a mother antelope, who had lost her fawn, adopted the tiny stranger as her own. By an ingenious act of the mother antelope the boy was surrendered again to his real human mother ; for when the circle of the hunters grew smaller around the herd, the antelope took the boy to the northeast, where his mother stood in a white robe. At last these two were the only ones left within the circle, and when the antelope broke through the line on the northeast, the boy followed her and fell at the feet of his own human mother, who sprang forward and clasped him in her arms. To acquire a correct pronunciation of this and other Tanoan (or Tehuan) dialects is not a very difficult task for Americans, after they have suc- ceeded in articulating the ip i and j, as sounds pronounced with the teeth closed ; the i is uvular besides, a, 6, ii are softened vowels or Umlaute ; a, i, u indicate a hollow, deep sound of a, i, u, and e is the e of butler, sinker ; ‘1 is an 1 pronounced by pressing the fore part of the tongue against the palate ; “ and ~ mark length and brevity of vowels. To give a full glossary and grammatic explanation of the texts is not within the scope of this article. But some of the more necessary elucida- tions are as follows : Substantives descriptive of persons, of animals and of inanimate objects seen to move spontaneously, are made distinct in the singular number by the suffix -ide, in the plural by -nin, “many”; while inanimates are in the plural marked by -n, and in the singular show no suffix. In verbs, the ending -ban or -wan points to past tense, -hinap, -hinab, -innap, to a subjunctive or conditional mode, and a final -k to a participle. The Sun Worship of Isleta Pueblo. There is so much similarity among the New Mexico Indians in appear- ance, customs, manners and ceremonial, that we need not be surprised at the equality of sun worship among all their pueblos, which is shared even by the Quera Indians, who speak languages differing entirely from those of the Tanoan family. So a sketch of the Isleta sun worship will do for all of them. The town of Isleta now holds about 1040 inhabitants and is divided in two parts by a wide street, called the plaqa. The northern portion is inhabited by the Isleta medicinemen or “fathers” (ka-a'-ide, plural Gatschet.j 218 [Dec. 18, 1891, kai'nin), the southern by the Laguna medicine men, who are called so for having acquired their art in Laguna, a Quera pueblo. The differences in the ceremonial of both sections, each of which has a separate medicine house, are slight, and during the ceremonies the two “schools” of medicine-men supplement each other. They are subject to the watchful care of the captains of war, of whom there are four or five in each of the two sections. There are four annual periods of ceremonial sun worship in their pueblos, and every one of them is followed by a dance. The first of these festival periods occurs in September, the second in December, the third in February, because wheat is planted in the month after ; the fourth, less important, a short time after the third. They last four days, not including the dance, and are evidently instituted for the purpose of influencing the sun deity in favor of granting a bountiful crop to the Indians. Both medicine houses are long-shaped, running from west to east, where the entrance is. The fire burns not in the middle, but at the eastern end, the chimney being to the left of the entrance. In the roof a square opening is left for the sunlight to penetrate. Women are admitted to the house, but everything that is non-Indian is excluded ; none of the white man’s dress or shoes are admitted ; the participants have to enter without moccasins and to wear the hair long. The ceremony takes place at night, and begins with the following act of worship to the sun (tu'jide) ; each medicine-man carries a short buck- skin bag filled with half-ground cornmeal ; he is strewing the contents on the floor before the public, while an allocution is held to the sun, moon and stars. The Indians grasp the meal from the ground, and breathe upon it to blow off any disease from their bodies, for it is thought the meal will absorb or “ burn ” any disease invisibly present. Then the medicine-men throw the re3t of the cornmeal in a line or “road,” while “sowing ” it on the ground to the sun. When all the meal is spent, they blow again upon their hands and breathe up health from them. This is done during four consecutive nights, during which the medicine-men abstain entirely from eating, drinking and sleeping, but are allowed to smoke. The calumet or reed-pipe, which is presented during the above act, is lighted and the smoke puffed first to the east, then to the north, west, south, then to the sky and to the centre of the earth. No moon worship exists among these Indians. On the fifth day commence the dances, which are held under a large concourse of people and last from eight p. m. to four o’clock in the morning. The medicine-house holds about three hundred people, and nobody is allowed to leave before the above-mentioned hour, when the conjurers allow the people to breathe fresh air. [In each word of the Isleta text, the emphasized syllable is marked by an acute accent standing after the vowel.]