town of Oraybi one of these harangues was made, and we were informed that the Governor had instructed all the people to go out early the next morning and kill jack rabbits, which were eating up the corn. Early the next morning the men turned out, according to orders, accompanied by the women, whose business was to take care of the game. Rabbits are an important article of food with these Indians, and their skins are cut up into clothing. The implement used in capturing them is the boomerang, which is shied at the legs of the animal.

""The Governor invited Mr. Colyer, Lieut. Crouse and myself to dine with him at his house. He received us cordially, showing us a silver headed ebony cane, a gift from President Lincoln. Dinner being announced, a blanket was spread upon the floor, and upon it were arranged dishes filled with dried peaches, a good supply of boiled mutton, and a large basket of corn cakes as blue as indigo, made from the meal of the blue corn. There were also some dishes filled with a sweet liquid made by dissolving the roasted center of the agave plant in water. There were neither plates, knives, forks, spoons nor napkins, but the dinner was clean, as was everything else about the house. The bread answers for both plate and spoon. You take a piece, lay a fragment of mutton and some peaches upon it, or a little of the sweet liquid, and bolt the mass, plate, spoon and all. This dinner, though prepared and cooked by Indians, of food produced entirely by themselves, tasted better than many a meal eaten by us in the border settlements, cooked by whites.

In The Eleventh Census of the United States, 1893, Thomas Donaldson gives the following in reference to the Moqui Pueblo Indians of Ari

zona:

"The Moqui people are rich in legends and folklore. They have their stories of giants, giantesses, hobgoblins, fairies, and all kinds of spirits, which they believe once lived and inhabited the earth in time long since gone by. Every cliff and mesa, every mountain and canyon, has some story attached to it which the natives treasure with care. All these legends, traditions, and stories are transmitted, orally, from generation to generation, with minutest exactness of circumstances and detail. A child in telling these stories is attentively listened to by its elders and quickly prompted if it makes a mistake in any particular; so we can feel assured in reading any of these legends received directly from these people that they accord with the true, literal, Indian version. These people also have their superstitions and their belief in ghosts.

"In the Butte country, south of Awatubi, there is a hole in the ground which can be descended to a great depth, with curious hieroglyphics all along down the almost perpendicular sides of the hole, which is only large enough to admit the body of a man. The Moquis never approach this hole without first scattering sacred meal and uttering prayers. Near it is a cave where it would be quite safe to cache any treasure, for so great is the fear both the Navajos and Moquis have of it that they will go a long distance to avoid passing its mouth. This cave

was explored by Mr. Keam and Mr. Steven, guided by Polaki, and when its remotest corners were reached they found it inhabited only by large numbers of hedgehogs.

"After their harvest their religious ceremonies begin, in which they thank the Great Spirit for blessings vouchsafed to them, and ask that the coming days be prosperous; that drought, famine and pestilence be kept away, and that the supposed ancient prosperity and mighty condition of their race be ultimately restored. It is evident that they are hard-working people, for almost every moment of their time is spent in obtaining the necessaries of life, as they are poor and in a barren country. A day now and then is appointed for sports, which only the men attend, dancing and horse-racing, the latter being the principal sport. For the horse-racing they go into the desert and select grounds at a point where they can be seen from the mesas, and when the day arrives the men all come mounted on their best ponies, dressed in a variety of costumes, some in the cast-off clothing of the white man, some in only a 'gee' string (breech-cloth), eagle feathers, a pair of moccasins, and an old plug hat, suggesting the story of the Georgia cavalryman's uniform; some tastefully and others most gorgeously arrayed in finery of their own invention and manufacture. When the races open, the people form two lines, facing each other, the distance between them being about thirty feet. Usually but two race at a time. Those entering the contest ride away three hundred, four hundred, or five hundred yards, to some point agreed upon; then,

turning, they dash forward, riding to and between these lines to a lariat, which has been drawn across from one side to the other. All the spectators act as judges. There is never any dispute as to the result of a race, no matter how much has been staked upon it, one way or the other. The wildest demonstrations of delight are indulged in by the winners, and the losers join heartily in the general hilarity.

"In 1889 Mr. C. R. Moffet attended a tininina, or social dance, given by the young men of Walpi. He thus describes it: 'We made our way through the intricate windings of the narrow streets to nearly the opposite side of the village, where we found about forty men assembled in a long, low, and narrow hall. As only one very poor dip was burning, and as the only opening through wall or roof was a very low and narrow door near one end, it is safe to say that the lighting and ventilating of their ballroom was not first class. The dancers had removed all superfluous clothing, and it was extremely ludicrous to see an Indian come in, and, after quietly greeting those present, with great dignity take off his shirt and hang it up, just as a white man under similar circumstances would remove his great coat and hat. The musical instruments were a tom-tom, made of a section of hollow cottonwood log, one end of which was covered with dried muleskin, a number of gourds, filled with pebbles, and, wonderful innovation, a half string of sleigh-bells. The pebble-filled gourds and the bells were rattled, and the tom-tom, beaten with a heavy stick, came in from time to time like a bass drum, and the

dancers, in a long single file, kept time. First but the right foot of each moved to the music, then both feet, then both feet and one arm, then all the limbs, then the head, then the whole frame fairly writhed. The line slowly retreated to the back of the hall, but at once advanced with ever accelerating speed, ending in a terrific bound. All this in perfect unison, keeping time to the music, all the dancers chanting the story of their tribe. First, low and plaintive the song, telling the death of some renowned chief, or great misfortune of their people; then higher, telling of the capture of whole herds of deer and antelope and big horns, by their mighty hunters; then higher, ever higher, telling the adventures of their brave warriors on the fields of strife, and ending in a terrible yell, that marked the close of a wonderful exploit of some death-dealing chief. The wavering light, the shadowy corners, scarcely lighted at all; the rattling bells and gourds, and the mournful tom-tom; the long line of nearly nude Indians, their long hair streaming out behind, marching, bounding, writhing, and wildly tossing their arms; and the strange song, now soft and low, now loud and fierce, formed a scene oppressively weird, and never to be forgotten. The tininina ended at about ten o'clock.'

"The Moquis bury their dead with much ceremony. They do not put them in boxes or coffins, but wrap them in blankets and lay them away in the rocks with bowls of sacred meal, meat, water, corn, and fruits. This is not done from any superstitious notion that these things are going to be of any use to the dead, but because