SHRINE OF KNIFE SOCIETY.
In fifteen minutes the song was resumed and the man west of the ho´naaite dipped his eagle plumes in the medicine water and sprinkled the altar, repeating the sprinkling four times. In twenty-five minutes the song closed and the men enjoyed a social smoke, each man after lighting his cigarette waving it towards the altar. In twenty-five minutes the choir again sang, two boys standing in front of the altar, one on either side of the line of meal. The one on the west side of the line dipped his plumes into the medicine water and sprinkled the altar, and the one on the east side of the line dipped his crook into the medicine water and sprinkled the altar. They then dipped into the cloud bowl and threw the suds to the north; dipping suds again the boy west of the line threw the suds to the west, and the one east of the line threw the suds to the east; again dipping medicine water they passed to the south and threw the water to that point, the boy west of the meal line crossed to the east, and the one on the east of the line of meal crossed to the west, and returning to the altar they dipped suds, the boy to the west of the line throwing suds in that direction, and the boy east of the line throwing suds to that point; again dipping the medicine water they sprinkled to the zenith, and dipping the suds they threw them to the nadir; then the boy on the west of the line crossed to the east, and the one on the east of the line crossed to the west, and thus reversing positions they repeated the sprinkling of the cardinal points, zenith and nadir, twelve times, dipping alternately into the medicine water and the cloud bowl. With the termination of the sprinkling the song ceased for a moment, and by command of the ho´naaite the boys, each taking a basket of hä´chamoni, which were resting on the backs of the cougar fetiches either side of the altar, stood in front of the altar, one on the west side of the meal line and the other on the east, and holding the baskets in their left hands shook their rattles; they then held the basket with both hands, moving them in time to the song and rattles of the choir. The ho´naaite directed them to wave the baskets to the north, west, south, and east, to the zenith and the nadir; this they repeated twelve times and then deposited the baskets either side of the cloud bowl, and the vicar placed the bowl of medicine water two feet in front of the cloud bowl, on the line of meal, and taking one of the ya´ya in his left hand, he passed east of the line and, stooping low, he stirred the medicine water with an abalone shell, and then passed his hand over the ya´ya and drew a breath from it. The man at the west end of the line of worshipers now came forward and the vicar gave him a drink of the medicine water, then the man at the east end of the line received a draft. The boy who threw the suds with the plumes came next, and following him the boy (the pauper) who held the miniature crook; then the third boy advanced and drank; the man on the left of the ho´naaite following next, the ho´naaite came forward; he did not receive the water from the shell, but drank directly from the bowl; the vicar holding the bowl with his right hand placed it to the ho´naaite’s lips, the ho´naaite clasping the ya´ya, which was held in the left hand of the vicar; he then taking the bowl with his right hand and clasping the ya´ya with his left, held it to the lips of the vicar, who afterwards left the room, carrying with him the remainder of the medicine water and the ya´ya. He passed into the street and, filling his mouth with the water, he threw a spray through his teeth to the north, west, south, and east, the zenith and the nadir and then to all the world, that the cloud people might gather and water the earth. In a short time he returned and placed the bowl and ya´ya before the altar. The shell was laid east of the line of meal and in front of the cloud bowl. A cigarette was then handed the ho´naaite and, after blowing the first few puffs over the altar, he finished it without further ceremony, and taking the two baskets of plume offerings in either hand he stooped with bended knees a short distance in front of the altar and west of the line of meal. The two minor members wrapped their blankets around them and stooped before the ho´naaite on the opposite side of the meal line. The ho´naaite divided the offerings between the two, placing them on the blanket where it passed over the left arm; these offerings were to Pai´ätämo and Ko´pĭshtaia, and were deposited by the boys at the shrines of Kopĭshtaia (Pls. [xxvi] and [xxvii]). Food was now brought in by the boy novitiate, and with the feast the society adjourned at 3 o’clock in the morning.
Bureau of Ethnology.
Eleventh Annual Report. Plate. XXVII
SHRINE OF KNIFE SOCIETY.
SOCIETY OF THE QUER´RÄNNA.
The Society of the Quer´ränna has a reduced membership of three—the ho´naaite, vicar, and a woman; and there is at the present time a novitiate, a boy of 5 years. Three generations are represented in this society—father, son, and grandson. The elder man is one of the most aged in Sia, and, though ho´naaite of the Quer´ränna and vicar of the Society of Warriors, and reverenced by his people as being almost as wise as the “Oracle,” his family is the most destitute in Sia, being composed, as it is, of nonproducing members. His wife is an invalid; his eldest son, the vicar of the Quer´ränna Society, is a paralytic, and a younger son is a trifling fellow. The third child is a daughter who has been blind from infancy; she is the mother of two children, but has never been married. The fourth child is a 10-year-old girl, whose time is consumed in the care of the children of her blind sister, bringing the water for family use, and grinding the corn (the mother and sister occasionally assisting in the grinding) and preparing the meals, which consist, with rare exceptions, of a bowl of mush. During the planting and harvest times the father alone attends to the fields, which are their main dependence; and he seeks such employment as can be procured from his people, and in this way exchanges labor for food. Every blanket of value has been traded for nourishment, until the family is reduced to mere tatters for garments. For several years this family has been on the verge of starvation, and the meagerness of food and mental suffering tells the tale in the face of each member of the household, excepting the worthless fellow (who visits about the country, imposing upon his friends). Even the little ones are more sedate than the other children of the village.
Nothing is done for this family by the clan. Close observation leads the writer to believe that the same ties of clanship do not exist with the Sia as with the other tribes. This, however, may be due to the long continued struggle for subsistence. Fathers and mothers look first to the needs of their children, then comes the child’s interest in parents, and brothers and sisters in one another. No lack of self-denial is found in the family.
The ho´naaite of the Quer´ränna is the only surviving member of the Eagle clan, but his wife belongs to the Corn clan, and has a number of connections. When the writer chided a woman of this clan for not assisting the sufferers she replied: “I would help them if I could, but we have not enough for ourselves,” a confirmation of the opinion that the clan is here secondary to the nearer ties of consanguinity. The care of one’s immediate family is obligatory; it is not so with the clan.