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 Pomo and the Wintún 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 sunlit 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 hu'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

raingods, as the winds or the storm clouds chasing each other 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, was 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 Tañoan (or Tehuan) dialects is not a very difficult task for Americans, after they have succeeded in articulating the ч, 4 and 1, as sounds pronounced with the teeth closed; the 1 is uvular besides. ä, ö, ü are softened vowels or Umlaute; â, î, û indicate a hollow, deep sound of a, i, u, and ĕ 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 elucidations 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 appearance, 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 Quéra Indians, who speak languages differing entirely from those of the Tañoan 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 plaça. The northern portion is inhabited by the Isleta medicine-men or "fathers" (ka-a'-ide, plural

Gatschet.]

[Dec. 18,

kai'nin), the southern by the Laguna medicine men, who are called so for having acquired their art in Laguna, a Quéra 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'aide); each medicine-man carries a short buckskin 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 rest 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.]

1891.]

Stated Meeting, December 18, 1891.

Present, 15 members.

President, Mr. FRALEY, in the Chair.

Correspondence was submitted as follows:

Letters of envoy were received from the Académie des Sciences, Cracow; K. Akademie der Wissenschaften, Wien; Schlesische Gesellschaft für Vaterländische Cultur, Breslau; K. Sächsische Gesellschaft der Wissenschaften, Leipzig; Geological and Natural History Survey of Canada, Ottawa.

Letters of acknowledgment were received from the Tashkent Observatory (135); Societas pro Fauna et Flora Fennica, Helsingfors, Finland (135); K. Zoologisch-Botanisch Genootschap, The Hague (135); R. Netherland Museum of Antiquities, Leiden (135); K. P. Meteorologische Institut, Berlin (135); Naturhistorische Verein, Bonn (134); Turin Observatory, Académie Royale des Sciences, Turin (135); Prof. William Boyd Dawkins, Manchester, Eng.

Accessions to the Library were reported from the Mining Department, Melbourne, N. Z.; Geological Survey of India; K. Akademie der Wissenschaften, Wien; Académie des Sciences, Cracow; Botanische Verein der Provinz Branden. burg, Berlin; Naturforschende Gesellschaft, Freiburg, i.B.; Verein für Kunst und Alterthum, Ulm; Accademia R. delle Scienze, Turin; Bowdoin College, Brunswick, Me.; Agricultural Experiment Stations at Amherst, Mass., Providence, R. I., New Haven, Conn., State College, Pa., College Park, Md., Fayetteville, Ark., Lafayette, Ind., Starkville, Miss., Topeka, Kas., Lincoln, Neb., Laramie, Wyo., Tucson, Ariz.; Free Public Library, Jersey City; New Jersey Natural History Society, Trenton; Mr. Henry Phillips, Philadelphia; Director of the Mint, Commissioner of Labor, Washington, D. C.

PROC. AMER. PHILOS. SOC. XXIX. 136. 2 c. PRINTED JAN. 12, 1892.

The death of Dom Pedro d'Alcantara, December 4, 1891 (born December 2, 1825), was announced.

The Secretaries presented for the Proceedings a paper by Dr. A. S. Gatschet, entitled, "A Mythic Tale of Isleta," New Mexico.

New nomination, No. 1232, was read for the first time. The Library Committee presented the following minute:

STATED MEETING, DECEMBER 12, 1891.

On motion of Dr. Greene, the Committee was authorized to report to the Society that in its opinion it was desirable that an appropriation of five hundred dollars should now be made for the purchase of books of reference.

After examining into the condition of the Library, the Committee was of the opinion that the work necessary to place the Library again in order, after its removal and storage, had been satisfactorily performed and was progressing properly. That the work necessary in that connection to be properly performed requires both time and care. That some delay had been occasioned by the necessity of giving greater accommodation for certain classes of the books than had been originally assigned to them.

So much of the communication as related to an appropriation of money was referred to the Committee on Finance.

Curator Morris made a statement referring to the condition. of the cabinets of the Society and exhibited a number of objects, including a pantograph belonging to Thomas Jefferson. In conclusion he requested an appropriation of $300 for the ensuing year to enable the Curators to rehabilitate the collection.

On motion, the request was referred to the Committee on Finance.

The President reported that owing to the indisposition of the Treasurer, the Finance Committee had not been able to audit the accounts and to report appropriations for the coming year, but that they would be presented at the ensuing meeting.

Curator Morris moved that the Society request the return of the Poinsett collection from the Academy of Natural Sciences, where it is now on deposit, subject to call, and of the numismatic collection from the Numismatic and Antiquarian Society of Philadelphia.

The matter was discussed, and Dr. Cope raised the point of