[160] A painted design, similar to that of the “Calendar
Stone,” was found on one of the inside walls at Mitla. See pl. xxv.,
Fig. 1, Bandelier’s Archæological Tour.
[161] A compass card has five concentric circles, and the
Calendar Stone appears to have the same number. The compass was known
in Europe in the twelfth century, in China earlier.
[162] A. F. Bandelier, Report of an Archæological Tour in
Mexico, p. 78.
[163] Two structures at Palenque are so called on account of
the tablets in them bearing emblems that resemble a cross. In that
designated by Stephen as No. 2, by Charnay later as No. 1, and by H. H.
Bancroft as No. 4, the cross form is the more pronounced, and it is the
one usually referred to by the above title.
[164] For the exterior of the Temple of the Sun, see
Frontispiece.
[165] Leonhard Stejneger, “Poisonous Snakes of North America,”
Rep. U. S. Museum, 1893, p. 421.
[166] Edward S. Holden, “Studies in Central American
Picture-Writing,” First Ann. Rept. Bu. Eth., p. 229.
[167] Charnay found at Palenque that some of the figures
were modelled first nude and draperies applied afterwards, the latter
separating from the figure itself.
[168] Desiré Charnay, Ancient Cities of the New World.
[169] “Ancient Art of the Province of Chiriqui,” Sixth Ann.
Rept. Bu. Eth., p. 27.
[170] For definitions of aboriginal architecture, see
Macmillan’s Dictionary of Architecture.
[172] Or, if the climate should change, the character of the
house might change with it.
[173] For full information on Dakota customs, etc., see the
papers of the late Rev. James Owen Dorsey in the third, eleventh,
thirteenth, and fifteenth Ann. Repts. Bu. Eth.
[174] Wigwam is frequently used in a general sense to
designate any Amerind house of the skin or earth or wood type.
[175] See “ti” and “pi” in Dakota-English Dictionary,
vol. vii.; Cont. U. S. G. S., pp. 421, 467.
[176] Lewis H. Morgan, “Houses and House Life of the American
Aborigines,” Contributions to N. A. Ethnology, vol. iv., p. 114.
[177] Castañeda describes the Querechos and Teyas in 1540 as
travelling, “like the Arabs, with their tents and troops of dogs loaded
with poles, and having Moorish pack-saddles and girths.”—Winship’s
translation, Fourteenth Ann. Rept. Bu. Eth., p. 527.
[178] Morgan’s “Houses and House Life,” etc., p. 113.
[179] W. J. Hoffman, “The Menominee Indians,” Fourteenth
Ann. Rept. Bu. Eth., pp. 254–55.
[180] The Lenapé houses “were built in groups and surrounded
with a palisade.... In the centre was sometimes erected a mound of
earth, both as a place of observation and as a location to place the
children and women.”—Brinton, The Lenapé, p. 51.
[181] Cyrus Thomas, “Mound Explorations,” Twelfth Ann.
Rept. Bu. Eth., p. 647.
[188] Gibbs cites a split plank he saw in Puget Sound region,
24 feet long and 4½ feet wide.
[189] Gibbs mentions a house of the Makah, north-west
Washington, 75 feet long, 40 wide, and 15 high, all one room; and
another used for festivals 520 feet long, 60 feet wide, 15 feet high
in front, and 10 feet in the rear.—George Gibbs, “Tribes of Western
Washington and North-western Oregon,” Contributions U. S. G. S.,
vol. i., p. 215.
[190] Stephen Powers, “Tribes of California,”
Contributions, etc., vol. iii., p. 255.
[193] W. H. Dall, “Tribes of Alaska,” Contributions U. S.
G. S., vol. i., p. 82.
[194] The tree growth ceases at about the line of the village
of Kodiak on Kodiak Island. The Aleuts ranged over the Aleutian Islands
and eastward as far as Stepovak Bay on the peninsula.
[195] For definitions of these terms see Macmillan’s
Dictionary of Architecture.
[196] Schwatka found cliff-dwellings occupied by Tarahumaris
in northern Mexico. See Cave and Cliff-Dwellers, by Frederick
Schwatka, p. 187.
[197] In early days upper stories in New Mexico were sometimes
built of wood, plastered.
[198] For details of Pueblo architecture, see paper on the
subject by Victor Mindeleff, Eighth Ann. Rept. Bu. Eth. And “The
Cliff Ruins of Canyon de Chelly,” by Cosmos Mindeleff, Sixteenth
Ann. Rept. Bu. Eth.
[204] See Macmillan’s Dictionary of Architecture. Kiva
is a Moki term to replace the Spanish estufa, which is misleading. The
kiva is not a sweat house, as the Spanish term seems to imply. A sweat
house or lodge is expressly built and heated for the purpose of a sweat
bath.
[205] See Mem. Nat. Acad. Sciences, vii., p. 146.
Introduction by Washington Matthews.
[206] “And have five or six stories, three of them with mud
walls and two or three with thin wooden walls.”—“Relacion del Suceso,”
Fourteenth Ann. Rept. Bu. Eth., p. 575.
[207] Littré gives pisé as “made with a species of
large bricks made in wooden moulds”; piser, “to construct by
beating earth between two planks.”
[213] Morgan, House Life, p. 231. For the houses and
house life of some modern cave and cliff dwellers see Unknown
Mexico, by Carl Lumholtz.
[214] M. H. Saville, “Temple of Tepoztlan,” Monumental
Records, i., No. 1.
[215] Goodman in Biologia Centrali Americana. From an
inscription on the back of the “Yucatec Stone” 10,731 years back to the
date of an action represented on the front of the stone from 1895.
[216] Cyrus Thomas (American Anthropologist, July,
1899) says: “Here we see the culmination of Mayan art.” There are
several terraces, but one is so large as to eclipse the others.
[217] Viollet-le-Duc thinks these buildings and the Maya ones
originated in wooden structures. For details of construction, see
Bandelier’s Archæological Tour in Mexico.
[219] The Lenapé had arrow-heads and pipes made of copper. See
Abbott’s Primitive Industry.
[220] The Amerind muscles that came into play in bow shooting
were so highly developed that a white man untrained could not half pull
a bow that a generally weaker Amerind could pull with ease.
[221] Hoffman (Fourteenth Ann. Rept. Bu. Eth., p. 281)
describes similar bows found in Arizona and Nevada, three feet long,
but made of wood in a composite way.
[222] Hough says he has often made fire in thirty seconds with
the palm-drill and in five seconds with the bow-drill.—National
Museum Report, 1888, p. 531.
[223] See chapter on Customs for a quotation from Prescott
describing the festival of the new-fire.
[224] The Iroquois rigged large pump-drills out of saplings.
[225] Hoffman denies this, Fourteenth Ann. Rept. Bu.
Eth., p. 279.
[226] For modern arrow-making among the Menominee, see
Fourteenth Ann. Rept. Bu. Eth., p. 275 et seq.
[227] It is said that a blow-gun was also used by some North
American tribes. “Many of the Siouan Indians use the lance, javelin, or
spear.”—McGee, Fifteenth Ann. Rept. Bu. Eth., p. 171.
[228] “Primitive American Armour,” Report of National
Museum, 1893.
[229] Bancroft, H. H., Native Races, vol. ii., p. 407.
[230] Veytia, Hist. Ant. Mej., tom. i., pp. 289, 290;
see also page 134, this book.
[232] “The Ghost-Dance Religion,” by James Mooney,
Fourteenth Ann. Rept. Bu. Eth.; see also Chap. VI., this book.
[233] The Utah Mormons wear an undergarment supposed to have
such resistance. The idea may have come from them.
[234] James Mooney, “The Ghost-Dance Religion,” Fourteenth
Ann. Rept. Bu. Eth., p. 790.
[235] See Preface pages iv. and v., and also the last chapter
of this book.
[236] For “Medicine Arrows of the Oregon Indians,” see A. S.
Gatschet, Journal of American Folk-Lore, 1893.
[237] The surface flint was in bowlders and nodules.
[238] For a valuable account of stone implements of the
“Potomac-Chesapeake Tidewater Province,” see paper by W. H. Holmes in
Fifteenth Ann. Rept. Bu. Eth.; also, “The Obsidian Mines of
Hidalgo, Mexico,” by the same author, American Anthropologist,
vol. ii., No. 3, N. S.
[239] Tylor declares that it is not possible to distinguish
stone weapons from one part of the world from those from any other part.
[241] While the Eastern Amerinds generally seem not to have
known how to melt copper, some few may have experimented in a limited
way with it.
[242] Walter Hough, “The Lamp of the Eskimo,” Rep. Nat.
Mus., 1896, p. 1028.
[243] The Amerinds of Vancouver Island were said by Captain
Chase to use a lamp made of a clam shell, with oil from the whale or
porpoise. The wick was bark.—Hough, p. 1039.
[244] See Castañeda’s narrative, Winship’s translation,
Fourteenth Ann. Rept. Bu. Eth., p. 527; and Ternaux Compans,
Relation de Castañeda, p. 190, “ils ont de grands troupeaux
de chiens qui portent leur bagage; ils l’attachent sur le dos de
ces animaux au moyen d’une sangle et d’un petit bât”; also the same
narrative, Fourteenth Ann. Rept. Bu. Eth., p. 456.
[245] For excellent descriptions in detail of the Eskimo
sledge and methods of using it, see Boas, Sixth Ann. Rept. Bu.
Eth., p. 529 et seq.; Murdoch, Ninth Ann. Rept. Bu.
Eth., p. 353 et seq.; and Turner, Eleventh Ann. Rept. Bu.
Eth., p. 241 et seq.
[247] O. T. Mason, “Primitive Travel,” Rep. Nat. Mus.,
p. 566; see also p. 564; and Turner, in the Eleventh Ann. Rept. Bu.
Eth., p. 307.
[248] See O. T. Mason, “Primitive Travel,” Rep. Nat.
Mus., pp. 381–410; Eleventh Ann. Rept. Bu. Eth., pp.
308–312; Ninth Ann. Rept. Bu. Eth., pp. 344–352.
[249] For details of construction see Turner, Eleventh Ann.
Rept. Bu. Eth., p. 305; and Hoffman, Fourteenth Ann. Rept. Bu.
Eth., p. 292.
[250] Baidarka is the Russian term used at Kodiak and along
the Alaska peninsula. Baidar = umiak; baidarka = kayak.
[251] For details of kayak and umiak construction, see
Murdoch, Ninth Ann. Rept. Bu. Eth., p. 328; Boas, Sixth
Ann. Rept. Bu. Eth., p. 527; Turner, Eleventh Ann. Rept.
Bu. Eth., p. 235; see, also, for hunting weapons and methods,
“Aboriginal American Zoötechny,” by Otis Tufton Mason, American
Anthropologist, N. S., vol. i., No. 1, 1899.
[252] The Omahas made one out of dried bison hides, branches,
and saplings.
[253] Mines of steatite vessels have been found on Santa
Catalina Island, California, as well as on the Eastern United States
coast. Charles F. Holder describes the Santa Catalina mines in the
Scientific American for December 16, 1899.
[254] W. H. Holmes, Fifteenth Ann. Rept. Bu. Eth., pp.
108, 109.
[255] For a description of these chultunes, see “The Chultunes
of Labna,” Memoirs of Peabody Museum.
[256] Champlain’s Voyages, Prince Society edition, vol.
ii., p. 236.
[257] Now in the National Museum, Washington. See article on
the subject by Charles Moore, Report of U. S. Museum, 1895.
[258] Frank Hamilton Cushing, “Primitive Copper Working, An
Experimental Study,” American Anthropologist, O. S., vol. vii.,
No. 1, 1894.
[259] Fewkes found several of these bells in his excavations
around the headwaters of the Gila.
[260] During my stay with the Mokis and in their vicinity and
in all the long time I have been observing them, I never saw nor heard
of a single object in metal wrought by them.
[262] F. Boas, “The Kwakiutl Indians,” Rept. Nat. Mus.,
1895, p. 344.
[263] Washington Matthews, “Navajo Silversmiths,” Second
Ann. Rept. Bu. Eth., p. 171.
[264] The tribes of the North-west made some gold and silver
ornaments, and at Sitka to-day there is a jewelry establishment kept by
a native Tlinkit, who makes most of his own silverware.
[265] Washington Matthews, “Navajo Silversmiths,” Second
Ann. Rept. Bu. Eth., p. 172.
[273] Washington Matthews, “Navajo Weavers,” Third Ann.
Rept. Bu. Eth., p. 376.
[274] Squier describes a Tyrian purple of various shades
secured in Nicaragua from the murex shellfish by a slow and tedious
process; see his Nicaragua, p. 286.
[275] Dr. J. Walter Fewkes, Journal of American
Folk-Lore, vol. ii., p. 151.
[276] Cyrus Thomas, Sixth Ann. Rept. Bu. Eth., p. 271.
[278]Ibid., p. 112. The intercalation of these 12½ or
13 days is denied by Payne, History of the New World, vol. ii.,
pp. 294–316 et seq., but Mrs. Zelia Nuttall and other eminent
scholars are certain they were intercalated.
[279] Goodman, Biologia Centrali Americana, part viii.,
pp. 5, 8.
[280] This bell is supposed, however, to have developed here
from the rattle.
[281] The Peabody Museum contains an exhibit of forty-five
whistles made of bone, all found together in one basket. They were
wrapped with split reed and were seven to ten inches in length.
[282] Washington Matthews, “The Basket Drum,” American
Anthropologist, O. S., vol. vii., No. 2, April, 1894.
[283] A. F. Bandelier, Archæological Tour, p. 150.
[284] John Comfort Fillmore, “The Harmonic Structure of
Indian Music,” American Anthropologist, N. S., April, 1899.
See also Chas. K. Wead, “The Study of Primitive Music,” Am.
Anthropologist, N. S., vol. ii., No. 1.
[285] James Mooney, “The Ghost-Dance Religion,” Fourteenth
Ann. Rept. Bu. Eth., pp. 994, 995.
[286] James Mooney, “The Ghost-Dance Religion,” Fourteenth
Ann. Rept. Bu. Eth., pp. 994, 995
[287] Murdoch says the Point Barrow Eskimo wake up in the
night to sing.—Ninth Ann. Rept. Bu. Eth., p. 388.
[288] James Mooney, The Ghost-Dance Religion, Fourteenth
Ann. Rept. Bu. Eth., pp. 1002, 1003.
[289] J. Walter Fewkes, Jour. of Am. Eth., vol. ii., p.
159.
[290] James Mooney, Fourteenth Ann. Rept. Bu. Eth., p.
1008.
[291] Stephen Powers, Tribes of California, pp. 211,
212.
[296] John T. Short, The North Americans of Antiquity.
[297] From the Moki method of guiding shower-waters amongst
the corn to guiding waters from a brook or river in that way would not
be a great step; indeed, it would be most simple and natural and would
easily be forced by circumstances.
[298] Cosmos Mindeleff, “Aboriginal Remains of Verde Valley,”
Thirteenth Ann. Rept. Bu. Eth., p. 238.
[299] The term “horticulture” as employed by some writers
means agriculture on a small scale, the operations not being considered
by them extensive enough to merit the title of agriculture.
[300] Refer to previous chapter on “Architecture and
Dwellings.”
[301] J. Walter Fewkes, “Preliminary Account of Archæological
Field Work in Arizona in 1897,” Smithsonian Report, 1897, p.
613.