THE FINAL INSTRUCTIONS OF PAÍYATUMA, AND HIS PASSING.
"And now will I teach ye the customs and song of the planting," said Paíyatuma; and then first he sat him down and smoked the cigarette of relationship with the fathers of the Seed and Water kinties, and all night long until the dawn the songs sounded and the sacred instructions of the seed (tâ´a téusu haítosh nawe) sounded.
And in the gray mists of the morning Paíyatuma was hidden—and is seen no more of men.
INDEX.
Albizu, Tomas de, Zuñi attacked by, [328]
Alona identified with Hálona, [327]
Alvarado, H. de, Zuñi ruins visited by, [344]
Ánahoho of Zuñi mythology, [414]
Ánosin Téhuli of Zuñi mythology, [381]
Apache-Navajo, Háwik’uh destroyed by, [329]
Ápoyan Tä´chu of Zuñi mythology, [379]
Aquico identified with Háwik’uh, [326]
Architectural terms of the Zuñi, [356]
Architecture of cliff dwellings, [344]
Architecture, Zuñi, Evolution of, [363]
Art remains of cliff and cave dwellers, [351]
Arvide, Martin de, killed by the Zuñi, [327], [328]
Áshiwi, a Zuñi synonym, [367]
Avila y Ayala, Padre de, missionary at Zuñi, [329]
Áwisho tehuli of Zuñi mythology, [383]
Áwitelin Tsíta of Zuñi mythology, [379]
Áwiten Téhu‘Hlnakwi of Zuñi mythology, [379]
Áwonawílona of Zuñi mythology, [379]
Baird, Spencer F., Acknowledgment to, [378]
Bal, Juan de, missionary at Hálona, [329]
Bal, Juan de killed by the Zuñi, [330]
Bandelier, A. F., on southwestern cliff dwellings, [347]
Baptism, how received by the Zuñi, [327], [333], [335]
Baptismal record of Zuñi, [333]
Bark clothing, [358]
Benavides, A. de, Southwestern missions founded by, [327]
Black people of Zuñi tradition, [343], [424]
[Canyon de Chelly], Cliff dwellings in, [348]
Caquima identified with K‘yäkime, [326]
Cardinal directions of the Zuñi, [355]
Casa Grande, Masonry of, [360]
Castañeda, P. de, Zuñi cremation mentioned by, [366]
Ceremonials, Zuñi, Character of, [375]
Ceremonials, Orientation in, [370]
Chamuscado, F., Expedition of, [326]
Children, Care of, in war times, [350]
Church at Zuñi, Desecration of, [337]
Church at Zuñi, how regarded by the natives, [335], [337]
Church at Zuñi, when built, [332], [333]
Cibola identified with Zuñi country, [325], [367]
Cibola, Settlement of cities of, [427]
Clans of the Zuñi, [368], [372], [386]
Clans, Relation of, to natural phenomena, [370]
Cliff dwellings, Nomenclature of, [359]
Cliff dwellings and Zuñi ruins compared, [344]
Cliff dwellings built by Zuñi ancestors, [343]
Cliff dwellings, why constructed, [347]
Clothing of ancient southwesterners, [358]
Color divisions of the Zuñi, [369]
Concretions used as fetiches, [359], [366]
Corn maidens, Zuñi ceremonial of, [430], [435], [442], [443]
Corn people of Zuñi tradition, [348]
Corn perfecting ceremony, [445]
Corn, Zuñi origin of, [391]
Corn, Zuñi regard for, [376]
Coronado, F. V. de, Conquest of Cibola by, [326]
Cosmology of the Zuñi, [370], [379], [388]
Cremation among Yuman and Piman tribes, [366]
Cremation formerly practiced by the Zuñi, [336]
Cuzco, the center of Inca dominion, [325]
Death, Zuñi mythic origin of, [404]
Dew People of Zuñi tradition, [343], [390]
Doorways in cliff dwellings, [347]
Drama, Zuñi, defined, [375]
Duck, The, in Zuñi mythology, [407]
Dwellings in Colorado valley, [357]
Dwellings of the ancient Zuñi, [361]
Eagle, The, in Zuñi mythology, [436]
Earthquake influence in Zuñi ceremony, [373]
El Moro, Spanish inscriptions at, [326]
Espejo, A. de, Visit of, to Zuñi, [327]
Estevanico, Cibola visited by, [326]
Falcon in Zuñi mythology, [437]
Feast, Ceremonial, at Zuñi, [327]
Feast of the dead at Zuñi, [338]
Fetiches, Concretions used as, [366]
Fetiches of the ancient Zuñi, [359]
Fiber clothing and sandals, [358]
Flood in Zuñi mythology, [429]
Flute people of Zuñi mythology, [432]
Galdo, Juan, missionary at Zuñi, [329]
Genesis of the Zuñi, [379]
Government, Former, of the Zuñi, [325]
Granaries of the Havasupai, [350]
Granaries of the Tarahumári, [350]
Hairdressing of the ancient Zuñi, [358]
Hálona, a town of Cibola, [327], [332]
Hálona, Destruction of church at, [330]
Hálona, Mission established at, [327], [329]
Hálonawan, Settlement of, [429]
Hán´hlipiŋk'ya in Zuñi mythology, [424]
Havasupai granary pockets, [350]
Háwik’uh, a Cibola town, [326]
Háwik’uh, Abandonment of, [329]
Háwik’uh, Mission established at, [327]
Hemenway, Mary, expedition, Excavations by, [351]
Herding, how conducted by the Zuñi, [340]
Hunt, Ceremonial, at Zuñi, [327]
Inca government, [325]
Industries, Zuñi, how affected by Spanish intercourse, [340]
Inscription Rock, New Mexico, [326]
Kâ´‘hluëlane of Zuñi mythology, [408]
Kâ´kâ, Abode of the, [404]
Kâ´kâ, Explanation of the, [375]
Kâ´kâ of the Zuñi, [366]
Kâ´kâ, Origin of the, [401]
Kâ´kâkwe, Zuñi dance dramatists, [327]
Kâ´yemäshi of Zuñi mythology, [366], [410]
Keres, Absorption of, by the Zuñi, [342], [343]
Kinship terms, Origin of, [372]
Kiva, Archeologic evidence furnished by, [348]
Kiva in cliff dwellings, [346], [348]
K‘ólin tehuli of Zuñi mythology, [381]
K‘yäkime, a town of Cibola, [326]
K‘yäk´lu of Zuñi mythology, [406]
Las Tusas cave dwellings, [350]
Letrado, Francisco de, missionary at Zuñi, [327]
Letrado, Francisco de, Death of, by Indians, [328]
Linguistic affinity of the Zuñi, [342], [355], [359]
Los Muertos, Masonry of ruins of, [360]
Lumholtz, Carl, on Mexican cave-dwellings, [349]
Macaw, Zuñi mythic origin of, [384]
McGee, W. J., Acknowledgment to, [378]
Mátsaki, a town of Cibola, [326]
Mátsaki, Zuñi cremation observed at, [366]
Mendoza, A. de, Niza's report to, [326]
Mexicans, how regarded by the Zuñi, [338]
Middle-of-the-world, Ceremonial testing of the, [429]
Middle-of-the-world, Zuñi determination of, [428]
Middle-of-the-world, Zuñi search for, [390], [398], [415]
Middle-of-the-world, Zuñi symbolism of the, [373]
Middle People of Zuñi mythology, [427]
Mohave, Houses of the, [358]
Mortuary customs of the Zuñi, [336], [359], [365]
Muzaque identified with Mátsaki, [326]
Mytho-sociologic organization, of the Zuñi, [367]
Names of sacred societies, Symbolism of, [371]
Names of the Zuñi, native and Spanish, [333]
New Mexico reconquered, [331]
Niza, Marcos de, Cibola visited by, [326], [342]
Oñate, Juan de, Visit of, to Zuñi, [327]
Orientation in Zuñi ceremonials, [370]
Padilla, Juan de, an early southwestern missionary, [326]
Padilla, Juan de, Zuñi ruins visited by, [344]
Paíyatuma of Zuñi mythology, [432], [439], [446]
Peaches in Zuñi, Source of, [332]
Perea, E., Southwestern, missionaries brought by, [327]
Pescado springs poisoned by the Zuñi, [331]
Philosophy of the Zuñi, [361]
Poisoning of springs by the Zuñi, [331]
Popé, leader in pueblo rebellion, [329]
Population of the Zuñi, [367]
Póshaiyaŋk‘ya of Zuñi mythology, [381]
Powell, J. W., Acknowledgment to, [378]
Powell, J. W., on kinship terms, [372]
Priests, Zuñi, Origin of, [384], [417]
Priests-of-the-bow in Zuñi mythology, [432]
Priests-of-the-bow, Traditions of, [330]
Pueblo rebellion of 1680, [329]
Quivira searched for by Coronado, [326]
Rainbow-worm in Zuñi mythology, [408]
Raven in Zuñi mythology, [384], [438]
Religion, Zuñi, how affected by Spanish intercourse, [333], [338]
Religious terms of the Zuñi explained, [374]
Ruins, Ancient Zuñi, described, [344]
Salt supply of the ancient Zuñi, [353]
Salt trade of ancient pueblos, [354]
Salt trade in South America, [354]
Sandal of fiber, [358]
Scalp-dance, Significance of, [328]
Seed People of Zuñi mythology, [428]
Sepulchers in San Juan cliff ruins, [348]
Shell necklaces and gorgets, [358]
Shields of the ancient Zuñi, [358]
Shíwona, Zuñi name for their range, [326]
Silversmithing among the Zuñi, [339], [340]
Societies, Sacred, of the Zuñi, [371]
Societies, Zuñi, Origin of, [387]
Sónoli ‘Hlúëlawe occupied by the Zuñi, [332]
Spanish influence on the Zuñi, [331-341], [366]
Spanish and Zuñi history, [326]
Step-log, Zuñi etymology of, [361]
Step-log of Yuman tribes, [357]
Storage room in cliff dwellings, [345], [350]
Summer clans of the Zuñi, [426], [428]
Summer, Zuñi mythic origin of, [384]
Symbolism of names of sacred societies, [371]
Tarahumári cave dwellings, [349]
Ték’ohaian úlahnane of Zuñi mythology, [383]
Tépahaian tehuli of Zuñi mythology, [383]
Tepehuani cave dwellings, [349]
Thunder mountain, Settlement of the Zuñi on, [326], [330], [429]
Time-reckoning by the Zuñi, [446]
Totem clans, Myth regarding naming of, [386]
Tsegi. See [Canyon de Chelly].
Úanam éhkona of Zuñi mythology, [381]
Úanam yáluna of Zuñi mythology, [381]
Untailing of men in Zuñi mythology, [416]
Vetancurt, A. de, Chronicles of, cited, [330]
Walls, Curved, in ancient ruins, [346]
War, Zuñi origin of, [390]
War gods, Zuñi origin of, [417]
Weapons of the ancient Zuñi, [358]
Winter clans of the Zuñi, [426]
Winter, Zuñi mythic origin of, [384]
Yuman and Zuñi affinity, [355]
Zipias, Account of the, [328]
Zuñi, History of, [341]
Zuñi, Spanish history of, [326]
FOOTNOTES
[1] Some of the primitive Zuñi methods of working metals are incidentally described in my paper entitled "Primitive Copper-working, an Experimental Study," in The American Anthropologist, Washington, January, 1894, pp. 193-217.
[2] See Bandelier, Final Report of Investigations among the Indians of the Southwestern United States, etc., Part II, pp. 425-428.
[3] Fourth Annual Report of the Bureau of Ethnology, 1882-83.
[4] A parallel world example of the influence of salt sources on the movements of primitive peoples may be found in the fact that all the great historic trade routes across Asia were first established along salt trails of prehistoric times.
[5] See pages [403], [405-406].
[6] See Mindeleff, Architecture of Tusayan and Cibola, Eighth Ann. Rep. Bur. Ethnology, p. 157.
[7] In my "Study of Pueblo Pottery," etc. (Fourth Annual Report of the Bureau of Ethnology, 1882-83), I have said that "The archaic name for a building or walled structure is héshota, a contraction of the now obsolete term héshotapone; from hésho, gum, or resin-like; shótaie, leaned or placed together convergingly; tápoane, a roof (covering) of wood, or a roof (covering) supported by wood."
I regret to say that the etymology of this word as thus rendered was not quite correct, and therefore its meaning as interpreted in the passage which immediately followed was also mistaken. It is quite true that hésho signifies gum or resin, etc. (referring, as I then supposed, to áhesho, or gum rock, a name for lava; used constructively in the oldest round huts of the basaltic regions); but the root he enters into many other compounds, such as not only wax, gum, pitch, metal (as being rock-pitch, that is, melted from rocks), etc., but also mud, clay-paste, mud-mortar, and finally adobe, as being dried mud mortar; hence walls made either with or of adobe, etc. Had I been, at the time of this first writing, as familiar with the language as I now am I should not have connected as a single root he and sho, making hésho (gum or pitch) of it. For, as elsewhere stated in the same essay, shówe signifies canes, (shóole, a cane or reed), and it now appears that the syllable thus derived formed a root by itself. But I had not then learned that the greater number of the ruins of southern Arizona, especially of the plains, consisted of gabion-like walls, that is, of walls made by packing stiff earth or rubble mortar or cement between double or parallel cane-wattled stockades, and then heavily plastering this exterior or casing (as was the case in the main walls of the celebrated Casa Grande and the temple mound of Los Muertos); or else, in less massive ruins of lesser walls the cores or supports of which consisted of close-set posts lathed with reeds or canes, the mud or cement being built up either side of these cores, or, in case of the thinnest walls, such as partitions, merely plastered to either face.
I can not doubt that even the grandest and most highly developed of these ruins—the Casas Grandes themselves, which look today as if constructed wholly of massive masonry—no less than the simplest plastered stockade walls, were developed from such beginnings as the mere mud-plastered cane and stockade screens of the ancient rancheria builders. Thus, I am constrained to render the primary meaning of héshotapoane as approximately "mud-plastered cane and stick structure;" from heliwe, mud mortar; shówe, canes or reeds; táwe, wood, or tátawe, wood-posts; póa, to place (leaningly or closely) over against; and ne, (any) thing made. From this, the generic term héshota, for walled structure (especially ruined wall-structures), would very naturally have been derived, and this might or might not have given rise to the use of the prefix he, as occurring in all names for mortar-laid walls.
[8] As stated more fully in the introductory paragraphs, notes giving the etymologies of native terms and explaining and amplifying obscure or brief allusions and presenting the special sense in which certain expressions and passages are used will be given in the second part of this paper, to appear in the future.
Transcriber's Corrections:
| page | original text | correction |
| [324] | peoples' | people's |
| [360] | inclosure. | inclosure." |
| [375] | Kyä´klu | K‘yäk´lu |
| [385] | thereof. | thereof." |
| [393] | wind. | wind." |
| [397] | Thus | "Thus |
| [403] | k‘áetone | k‘yáetone |
| [412] | Sá´lamopia | Sálamopia |
| [415] | Kâ´‘hluelawan | Kâ´‘hluëlawan |
| [426] | Póshaiaŋk‘ya | Póshaiyaŋk‘ya |
| [430] | Hánthlipiŋk‘ya | Hán‘hlipiŋk‘ya |
| [434] | old | told |
| [437] | sunrise. | sunrise." |
| [446] | Of | "Of |