Though this was their most usual style of architecture, there still exists a Pueblo of Taos, {277} composed, for the most part, of but two edifices of very singular structure—one on each side of a creek, and formerly communicating by a bridge. The base-story is a mass of near four hundred feet long, a hundred and fifty wide, and divided into numerous apartments, upon which other tiers of rooms are built, one above another, drawn in by regular grades, forming a pyramidal pile of fifty or sixty feet high, and comprising some six or eight stories. The outer rooms only seem to be used for dwellings, and are lighted by little windows in the sides, but are entered through trap-doors in the azoteas or roofs. Most of the inner apartments are employed as granaries and store-rooms, but a spacious hall in the centre of the mass, known as the estufa, is reserved for their secret councils. These two buildings afford habitations, as is said, for over six hundred souls.[28] There is likewise an edifice in the Pueblo of Picuris[29] of the same class, and some of those of Moqui are also said to be similar.
Some of these villages were built upon rocky eminences deemed almost inaccessible: witness for instance [p064] the ruins of the ancient Pueblo of San Felipe, which may be seen towering upon the very verge of a precipice several hundred feet high, whose base is washed by the swift current of the Rio del Norte. The still existing Pueblo of Acoma also stands upon an isolated mound whose whole area is occupied by the village, being fringed all around by a precipitous ceja or cliff. {278} The inhabitants enter the village by means of ladders, and by steps cut into the solid rock upon which it is based.[30]
At the time of the conquest, many of these Pueblos manufactured some singular textures of cotton and other materials; but with the loss of their liberty, they seem to have lost most of their arts and ingenuity; so that the finer specimens of native fabrics are now only to be met with among the Moquis and Navajoes, who still retain their independence. The Pueblos, however, make some of the ordinary classes of blankets and tilmas,[31] as well as other woolen stuffs. They also manufacture, according to their aboriginal art, both for their own consumption, and for the purpose of traffic, a species of earthenware not much inferior to the coarse crockery of our common potters. The pots made of this material stand fire remarkably well, and are the universal substitutes for all the purposes of cookery, even among the Mexicans, for the iron castings of this country, which are utterly unknown there. Rude as this kind of crockery is, it nevertheless evinces a great deal of skill, considering that it is made entirely [p065] without lathe or any kind of machinery. It is often fancifully painted with colored earths and the juice of a plant called guaco, which brightens by burning. They also work a singular kind of wicker-ware, of which some bowls (if they may be so called) are so closely platted, {279} that, once swollen by dampness, they serve to hold liquids, and are therefore light and convenient vessels for the purposes of travellers.[32]
The dress of many of the Pueblos has become assimilated in some respects to that of the common Mexicans; but by far the greatest portion still retain most of their aboriginal costume. The Taosas and others of the north somewhat resemble the prairie tribes in this respect; but the Pueblos to the south and west of Santa Fé dress in a different style, which is said to be similar in many respects to that of the aboriginal inhabitants of the city of Mexico. The moccasin is the only part of the prairie suit that appears common to them all, and of both sexes. They mostly wear a kind of short breeches and long stockings, the use of which they most probably acquired from the Spaniards. The saco, a species of woollen jacket without sleeves, completes their exterior garment; except during inclement seasons, when they make use of the tilma. Very few of them have hats or head-dress of any kind; and they generally wear their hair long—commonly fashioned into a queue, wrapped with some colored stuff. The squaws of the northern tribes dress pretty much like those of the Prairies; but the usual costume of the females of the southern and western Pueblos is a handsome kind of small blanket of dark color, [p066] which is drawn under one arm and tacked over the other shoulder, leaving both arms free and naked. It is generally {280} worn with a cotton chemise underneath and is bound about the waist with a girdle. We rarely if ever see a thorough-bred Pueblo woman in Mexican dress.[33]
The weapons most in use among the Pueblos are the bow and arrow, with a long-handled lance and occasionally a fusil. The rawhide shield is also much used, which, though of but little service against fire-arms, serves to ward off the arrow and lance.
The aliment of these Indians is, in most respects, similar to that of the Mexicans; in fact, as has been elsewhere remarked, the latter adopted with their utensils numerous items of aboriginal diet. The tortilla, the atole, the pinole,[34] and many others, together with the use of chile, are from the Indians. Some of the wilder tribes make a peculiar kind of pinole, by grinding the bean of the mezquite tree into flour, which is then used as that of corn. And besides the tortilla they make another singular kind of bread, if we may so style it, called guayave, a roll of which so much resembles a 'hornets' nest,' that by strangers it is often designated by this title. It is usually made of Indian corn prepared and ground as for tortillas, and diluted into a thin paste. {281} I once happened to enter an Indian hut where a young girl of the family was baking guayaves. She was sitting by a fire, over which a large flat stone was heating, with a crock of prepared paste by her side. She [p067] thrust her hand into the paste, and then wiped it over the heated stone. What adhered to it was instantly baked and peeled off. She repeated this process at the rate of a dozen times or more per minute. Observing my curiosity, the girl handed me one of the 'sheets,' silently; for she seemed to understand but her native tongue. I found it pleasant enough to the taste; though when cold, as I have learned by experience, it is, like the cold tortilla, rather tough and insipid. They are even thinner than wafers; and some dozens, being folded in a roll, constitute the laminate composition before mentioned. Being thus preserved, they serve the natives for months upon their journeys.
FOOTNOTES:
[18] On the subject of Pueblo Indians, consult T. Donaldson, Moqui Pueblo Indians of Arizona and Pueblo Indians of New Mexico (Washington, 1893), extra bulletin of eleventh census; John T. Short, North Americans of Antiquity (New York, 1880); A. F. A. Bandelier, Archæological Institute of America Papers, American Series, i-iv; N. O. G. Nordenskiold, Cliff-dwellers of the Mesa Verde (Chicago and Stockholm, 1893); C. F. Lummis, Land of Poco Tiempo (New York, 1893).—Ed.
[19] Of these, the Pueblo of Zuñi has been celebrated for honesty and hospitality. The inhabitants mostly profess the Catholic faith, but have now no curate. They cultivate the soil, manufacture, and possess considerable quantities of stock. Their village is over 150 miles west of the Rio del Norte, on the waters of the Colorado of the West, and is believed to contain between 1,000 and 1,500 souls. The "seven Pueblos of Moqui" (as they are called) are a similar tribe living a few leagues beyond. They formerly acknowledged the government and religion of the Spaniards, but have long since rejected both, and live in a state of independence and paganism. Their dwellings, however, like those of Zuñi, are similar to those of the interior Pueblos, and they are equally industrious and agricultural, and still more ingenious in their manufacturing. The language of the Moquis or Moquinos is said to differ but little from that of the Navajoes.—Gregg.
Comment by Ed. For the Moki (properly Hopi), see Pattie's Narrative, in our volume xviii, p. 130, note 64. The articles by Frank H. Cushing in American Bureau of Ethnology Reports first directed attention to the Zuñi; consult also Bandelier, "Outline of Documentary History of Zuñi Tribe," in Journal of American Ethnology and Archæology (Boston, 1891-94), iii.