the contracts as to their citizenship made between the United States and the republic of Mexico by the eighth and ninth articles of the treaty of Guadalupe Hidalgo. Neither the Moqui Pueblos nor the Pueblos have exercised the right of suffrage to any extent since they became citizens of the United States. This fact should have no weight against their right of citizenship, especially in the case of the Pueblos of New Mexico. Suffrage is not a natural right; it is a privilege, and is conferred by the state. The citizen need not vote; there is no law to force him to vote; neither does he lose any rights or remedies for wrong by not voting. He can vote or not, as he likes. Thousands of American citizens do not vote, but they are citizens nevertheless."

RELIGION.

"Of the religion and ceremonies of the Moquis in 1890, Mr. A. M. Stevens writes:

"Their thronged mythology has given rise to a very complex system of worship, which rests upon this theory: in early days certain superhuman beings, called Cachinas, appeared at certain seasons, bringing blessings or reproofs from the gods, and, as indicated by their name, they listened to the people's prayers and carried back their desires to the gods. A long while ago they revealed certain mystic rites to a few good men of every clan, by means of which, mortals could communicate directly with the gods, after which their visits ceased, and this, the Moquis say, was the origin of their numerous religious or Katcheena societies. To a limited

extent certain women were also similarly endowed; hence, the membership of some of these societies consists entirely of men, others of women only, and in many both sexes bear a part. The public ceremonies of these societies are participated in by all members, fancifully dressed in cotton tunics, kilts, and girdles, and wearing large masks decorated with the emblems pertaining to the Katcheena whose feast they celebrate. Emerging from the kiva, the maskers form in procession and march to the village court, where they stand in line, rattle in hand, and as they stamp their feet with measured cadence they sing their traditional hymns of petition. The surrounding house terraces are crowded with spectators, and some of these celebrations partake much of the nature of dramas. Feats of war are mimicked or the actions of wild animals and hunters, and many mythic incidents are commemorated, while interludes afford an opportunity for a few grotesquely arrayed buffoons to crack coarse.jests for the amusement of the rude audience. Every moon witnesses some celebration.'

"Mr. J. H. Beadle, after visiting the Moquis in 1872 (in 'The Undeveloped West; pp. 582583), wrote of their religion as follows:

"All my endeavors failed to discover the slightest trace of any religion. The simplest form in which I could put questions on that point seemed to completely bewilder them. The Spanish word Dios they had never heard, and the American word God, only as an oath, and did not know what it implied. To my question, "Who made all these mountains?"

Papa only smiled, then stared, and finally replied, "Nada; siempre son aqui (nothing; they are always here)." Fearing from this that my limited command of Spanish had caused him to misunderstand me, I entered into a very minute explanation, in the simplest possible words, of our belief, and had him repeat till I was sure he fully understood it, but apparently it roused no answering conceptions in his mind. Part of the talk struck me as so curious, that I at once copied it:

""Myself: "The Melicans and Mexicans have one they call God or Dios. We think He made us; made this mesa; made these mountains; made all men and all things. We talk to and ask good things of this God."

"Papa: 'Yes; I much hear Melican man say, "G-d d-n" (repeating an oath too blasphemous to be written).

666

'Myself: 'No, no; that is bad. He was a bad Melican man who said that. We think this God all good. Have the Moquis a God like that?'

"Papa: 'Nothing (nada). The grandfathers said nothing of Dios, what you say Got-God' (making several attempts at the word).

"Myself: 'But say to me, who made this mesa; these mountains; all that you see there.' "Papa: 'Nothing; it is here.'

66

"Myself: 'Was it always here?'

"Papa, (with a short laugh): 'Yes; certainly, always here. What would make it be away from here?'

"Myself: 'But where do the dead Moquis go; where is the child I saw put in the sand yesterday; where does it go?'

"Papa: 'Not at all; nowhere; you saw it put in the sand; how can it go anywhere?'

66

'Myself: 'Did you ever hear of Montezuma? "Papa: 'No; Monte-Montzoo-(attempting the word). Melican man?'

66 6

"Myself: 'No; one of your people we think. What are these dances for, that you have sometimes?'

""Papa: "The grandfathers always had them.' "As an evidence of how difficult it is to obtain a satisfactory answer from a Moqui as to his religion, Dr. Oscar Loew, chemist to the Wheeler surveying expedition in 1874, who was with the Moquis for a time, writes:

"With regard to the religion of the Moquis, diligent investigation failed to develop anything definite. To the inquiry whether they worshipped Montezuma, the reply was, in broken Spanish, 'No sabe, (I don't know).' By Mesayamtibe (a Moqui man) we were informed that he believed the 'sun to be the true God,' but that the so-called 'happy hunting ground' was, in his opinion, but a creation of the imagination. * The Moquis sometimes hold religious meetings in caves in the vicinity of their settlements.

*

*

"Major J. W. Powell wrote in 1875 of the religion of the Moquis as follows:

"The people seem to worship a great number of gods, many of which are personified objects, powers, and phenomena of nature. They worship a god of the north, a god of the south, a god of the east, and a god of the west; a god of thunder, and a god of rain; the sun, the moon,

and the stars; and, in addition, each town has its patron deity. There seems also to be ingrafted on their religion a branch of ancestral worship. Their notion of the form and construction of the world is architectural, that is, composed of many stories. We live in the second.'

"Special Agent Julian Scott, after two trips. to the Moqui villages, wrote on May 20, 1891: "There is no use talking about their religious beliefs, of which little is known. Dr. (Washington) Matthews is probably the best informed man respecting their mythology.'

"Mr. J. Walter Fewkes (1891) writes:

"The Hopi (Moquis) recognize that they have copied much from the Zunis in their religious ceremonials. Many of their Kat-tci-na dances are said to be Zuni Kat-tci-nas. It is perfectly natural that they should copy their neighbors, especially if they believe the ceremonials more effective, and, also, the Hopi observances have evidence of being copied from many sources.

"It is a most baffling task to obtain from the Indians the proper names of their ceremonies. It is probable that for each celebration they have several names, which are mostly descriptive of some portions of a dramatic episode or some particular phase with more or less mystic elements.'

"Mr. A. F. Bandelier says the Moquis are Pueblo Indians to all intents and purposes, their language excepted. This probably in