Читать книгу Seneca Fiction, Legends, and Myths - Jeremiah Curtin - Страница 4

Table of Contents

The systematic ethnological researches of the bureau were continued during the year with the regular scientific staff, consisting of nine ethnologists, as follows: Mr. F.W. Hodge, ethnologist-in-charge; Mr. James Mooney, Dr. J. Walter Fewkes, Mrs. Matilda Coxe Stevenson, Mr. J.N.B. Hewitt, Dr. John R. Swanton, Dr. Truman Michelson, Dr. Paul Radin, and Mr. Francis La Flesche. In addition, the services of several specialists in their respective fields were enlisted for special work, as follows:

Dr. Franz Boas, honorary philologist, with several assistants, for research in connection with the preparation and publication of the Handbook of American Indian Languages.

Miss Alice C. Fletcher and Mr. Francis La Flesche, for the final revision of the proofs of their monograph on the [10]Omaha Indians for publication in the Twenty-seventh Annual Report.

Miss Frances Densmore, for researches in Indian music.

Mr. J.P. Dunn, for studies of the tribes of the Middle West.

Mr. John P. Harrington, for researches among the Mohave Indians of the Colorado Valley.

Rev. Dr. George P. Donehoo, for investigations in the history, geography, and ethnology of the tribes of Pennsylvania for incorporation in the Handbook of American Indians.

Mr. William R. Gerard, for studies of the etymology of Algonquian place and tribal names and of terms that have been incorporated in the English language, for use in the same work.

Prof. H.M. Ballou, for bibliographic research in connection with the compilation of the List of Works Relating to Hawaii.

Mr. James R. Murie, for researches pertaining to the ethnology of the Pawnee Indians.

The systematic ethnological researches by members of the regular staff of the bureau may be summarized as follows:

Mr. F.W. Hodge, ethnologist-in-charge, in addition to conducting the administrative work of the bureau, devoted attention, with the assistance of Mrs. Frances S. Nichols, to the final revision of the remaining proofs of part 2 of the Handbook of American Indians (Bulletin 30), which was published in January, 1911. This work met with so great popular demand that the edition of the two parts became exhausted immediately after publication, causing the bureau much embarrassment owing to the thousands of requests that it has not been possible to supply. To meet this need in part, the Senate, on May 12, adopted a concurrent resolution authorizing the reprinting of the entire handbook, and at the close of the fiscal year the resolution was under consideration by the Committee on Printing of the House of Representatives. The Superintendent of [11]Documents has likewise been in receipt of many orders for the work, necessitating the reprinting of part 1 some months after its appearance, and about the close of the fiscal year another reprint of this part was contemplated. Much material for incorporation in a revised edition for future publication was prepared during the year, but lack of funds necessary for the employment of special assistants prevented the prosecution of this work as fully as was desired.

The bureau has been interested in and has conducted archeological explorations in the pueblo region of New Mexico and Arizona for many years. Since the establishment of the School of American Archæology in 1907, following the revival of interest in American archeology, by the Archæological Institute of America, that body likewise commenced systematic work in the archeology of that great region. In order to avoid duplication of effort, arrangements were made between the bureau and the school for conducting archeological investigations in cooperation, the expense of the field work to be borne equally, a moiety of the collections of the artifacts and all the skeletal remains to become the property of the National Museum, and the bureau to have the privilege of the publication of all scientific results.

Active work under this joint arrangement was commenced in the Rito de los Frijoles, northwest of Santa Fe, New Mexico, in July, 1910, work having already been initiated there during the previous summer by the school independently, under the directorship of Dr. Edgar L. Hewett. In August, 1910, Mr. Hodge visited New Mexico for the purpose of participating in the work on the part of the bureau, and remained in the field for a month.

The great prehistoric site in the Rito de los Frijoles is characterized by an immense circular many-celled pueblo ruin, most of the stone walls of which are still standing to a height of several feet, and a series of cavate dwellings hewn in the soft tufa throughout several hundred yards of the northern wall of the canyon. Accompanying the great [12]community ruin and also the cavate dwellings are underground kivas, or ceremonial chambers. In front of the cavate lodges were originally structures of masonry built against the cliff and forming front rooms, but practically the only remains of these are the foundation walls and the rafter holes in the cliff face. The débris covering these structures has been largely cleared away and the foundations exposed, and the walls of about two-thirds of the great pueblo structure in the valley have been bared by excavation. At the western extremity of the canyon, far up in the northern wall, is a natural cavern, known as Ceremonial Cave, in which are a large kiva, remarkably well preserved, and other interesting remains of aboriginal occupancy. This great archeological site in the Rito de los Frijoles is important to the elucidation of the problem of the early distribution of the Pueblos of the Rio Grande Valley, and there is reason to believe that when the researches are completed much light will be shed thereon. There is a paucity of artifacts in the habitations uncovered, aside from stone implements, of which large numbers have been found.

At the close of the work in the Rito de los Frijoles the joint expedition proceeded to the valley of the Jemez River, near the Hot Springs, where a week was spent in excavating the cemetery of the old Jemez village of Giusiwa. About 30 burials were disinterred here, and a few accompaniments of pottery vessels and other artifacts were recovered; but in the main the deposits had been completely destroyed by aboriginal disturbance, caused in part by covering the burials with heavy stones and partly by displacing the skeletons previously buried when subsequent interments were made. Giusiwa was inhabited in prehistoric times and also well within the historical period, as is attested by its massive, roofless church, built about the beginning of the seventeenth century. Nevertheless, no indication of Spanish influence was found in the ancient cemetery, and it is assumed that burial therein ceased with the coming of the missionaries and the establishment of [13]the campo santo adjacent to the church. All collections gathered at Giusiwa have been deposited in the National Museum.

Other immense ruins on the summits of the mesas bounding the valley on the west were examined with the view of their future excavation. The exact position of the Jemez tribe among the Pueblo peoples is a problem, and both archeological and ethnological studies thereof are essential to its determination.

On completing this reconnaissance excavation was conducted in a cemetery at the great stone pueblo of Puye, on a mesa 8 miles west of the Tewa village of Santa Clara. About 50 burials were exhumed and sent to the National Museum, but artifacts were not found in abundance here, and as a rule they are not excellent in quality. In the joint work in the Rito de los Frijoles the expedition was fortunate in having the cooperation of Prof. Junius Henderson and Prof. W.W. Robbins, of the University of Colorado at Boulder, who, respectively, while the excavations were in progress, conducted studies in the ethnozoology and the ethnobotany of the Tewa Indians, and also on the influence of climate and geology on the life of the early inhabitants of the Rito de los Frijoles. At the same time Mr. J.P. Harrington continued his researches in Tewa geographic nomenclature and cooperated with Professors Henderson and Robbins in supplying the native terms for plants and animals used by these Indians as food and medicine in ceremonies and for other purposes. The expedition was also fortunate in having the services of Mr. Sylvanus G. Morley in connection with the excavations in the Rito, of Mr. K.M. Chapman in the study of the decoration of the pottery and of the pictographs of the entire upper Rio Grande region, of Mr. Jesse L. Nusbaum in the photographic work, and of Mr. J.P. Adams in the surveying. Valued aid was also rendered by Messrs. Neil M. Judd, Donald Beauregard, and Nathan Goldsmith.

The scientific results of the joint research are rapidly nearing completion and will be submitted to the bureau for publication at an early date. [14]

Throughout almost the entire year Mr. James Mooney, ethnologist, was occupied in the office in compiling the material for his study of Indian population covering the whole territory north of Mexico from the first white occupancy to the present time. By request of the Nebraska State Historical Society he was detailed in January, 1911, to attend the joint session of that body and the Mississippi Valley Historical Association, at Lincoln, Nebraska, where he delivered three principal addresses bearing particularly on the method and results of the researches of the bureau with the view of their application in local historical and ethnological investigations.

On June 4 Mr. Mooney started for the reservation of the East Cherokee in North Carolina to continue former studies of the sacred formulas and general ethnology of that tribe, and was engaged in this work at the close of the month.

At the beginning of the fiscal year Dr. J. Walter Fewkes, ethnologist, was in northern Arizona examining the great cave pueblos and other ruins within the Navaho National Monument. He found that since his visit in 1909 considerable excavation had been done by others in the rooms of Betatakin, and that the walls of Kitsiel, the other large cliff-ruin, were greatly in need of repair. Guided by resident Navaho, he visited several hitherto undescribed cliff-dwellings and gathered a fairly good collection of objects illustrating prehistoric culture of this part of northern Arizona, which have been deposited in the National Museum. In order to facilitate the archeological work and to make the region accessible to students and visitors it was necessary to break a wagon road from Marsh Pass through the middle of the Navaho National Monument to the neighborhood of Betatakin, and by this means the valley was traversed with wagons for the first time.

On the return journey to Flagstaff, Doctor Fewkes visited the ruins in Nitsi, or West Canyon, and examined Inscription House, a prehistoric cliff-dwelling of considerable size, hitherto undescribed, the walls of which are built [15]of loaf-shaped adobes strengthened with sticks. On account of the size and great interest of these ruins, it is recommended that the area covered thereby be included in the Navaho National Monument and the ruins permanently preserved, and that either Betatakin or Kitsiel be excavated, repaired, and made a “type ruin” of this culture area. Along the road to Flagstaff from West Canyon, Doctor Fewkes observed several ruins and learned of many others ascribed to the ancient Hopi. He visited the Hopi pueblo of Moenkopi, near Tuba, and obtained considerable new ethnological material from an old priest of that village regarding legends of the clans that formerly lived in northern Arizona. He learned also of a cliff, or rock, covered with pictographs of Hopi origin, at Willow Spring, not far from Tuba, the figures of which shed light on Hopi clan migration legends.

Returning to Flagstaff, Doctor Fewkes reoutfitted in order to conduct investigations of the ruins near Black Falls of the Little Colorado River, especially the one called Wukoki, reputed to have been the last habitation of the Snake clans of the Hopi in their stubborn migration before they finally settled near the East Mesa. A little more than a month was spent at these ruins, during which time extensive excavations were made in numerous subterranean rooms, or pit-dwellings, a new type of habitations found at the bases of many of the large ruined pueblos on the Little Colorado. Incidentally several other pueblo ruins, hitherto unknown, with accompanying reservoirs and shrines, were observed. The excavations at Wukoki yielded about 1,800 specimens, consisting of painted pottery, beautiful shell ornaments, stone implements, basketry, wooden objects, cane “cloud blowers,” prayer sticks, a prayer-stick box, an idol, and other objects. The results of the excavations at Wukoki will be incorporated in a forthcoming bulletin on Antiquities of the Little Colorado Basin.

On the completion of his work at the Black Falls ruins, Doctor Fewkes returned to Washington in September and [16]devoted the next three months to the preparation of a monograph on Casa Grande, Arizona.

At the close of January, 1911, Doctor Fewkes again took the field, visiting Cuba for the purpose of gathering information on the prehistoric inhabitants of that island and their reputed contemporaneity with fossil sloths, sharks, and crocodiles. A fortnight was devoted to the study of collections of prehistoric objects in Habana, especially the material in the University Museum from caves in Puerto Principe Province, described by Doctors Montoné and Carlos de la Torre. With this preparation he proceeded to the Isle of Pines and commenced work near Nueva Gerona. In this island there are several caves from which human bones have been reported locally, but the Cueva de los Indios, situated in the hills about a mile from the city named, promised the greatest reward. A week’s excavation in this cave yielded four fragments of Indian skulls, not beyond repair; one undeformed, well-preserved human cranium; and many fragments of pelves, humeri, and femora. The excavations in the middle of the cave indicated that the soil there had previously been dug over; these yielded little of value, the best-preserved remains occurring near the entrance, on each side. The skulls were arranged in a row within a pocket sheltered by an overhanging side of the cave, and were buried about 2 feet in the guano and soil; beneath these crania were human long-bones, crossed. Several fragments of a single skull, or of several skulls, were embedded in a hard stalagmitic formation over the deposit of long-bones. No Indian implements or pottery accompanied the bones, and no fossils were found in association with them. So far as recorded this is the first instance of the finding of skeletal remains of cave man in the Isle of Pines. Their general appearance and mode of burial were the same as in the case of those discovered by Doctors Montoné and Carlos de la Torre.

Doctor Fewkes also examined, in the Isle of Pines, about 30 structures known as cacimbas, their Indian name. [17]These are vase-shaped, subterranean receptacles, averaging 6 feet in depth and 4 feet in maximum diameter, generally constricted to about 2 feet at the neck, and with the opening level with the surface of the ground. Although these cacimbas are generally ascribed to the Indians, they are thought by some to be of Spanish origin, and are connected by others with buccaneers, pirates, and slavers. They are built of masonry or cut in the solid rock; the sides are often plastered and the bottoms commonly covered with a layer of tar. On the ground near the openings there is generally a level, circular space, with raised periphery. The whole appearance supports the theory that these structures were used in the manufacture of turpentine or tar, the circular area being the oven and the cacimba the receptacle for the product.

Doctor Fewkes found that the Pineros, or natives of the island, employ many aboriginal terms for animals, plants, and places, and in some instances two Indian words are used for the same object. An acknowledged descendant of a Cuban Indian explained this linguistic duality by saying that the Indians of the eastern end of the Isle of Pines spoke a dialect different from those of the western end, and that when those from Camaguey, who were Tainan and of eastern Cuban origin, came to the Isle of Pines at the instance of the Spanish authorities they brought with them a nomenclature different from that then in use on that island.

Several old Spanish structures of masonry, the dates of which are unknown, were also examined in the neighborhood of Santa Fe, Isle of Pines. The roof of a cave at Punta de Este, the southeastern angle of the island, bears aboriginal pictographs of the sun and other objects, suggesting that it is comparable with the cave in Haiti, in which, according to Indian legend, the sun and the moon originated, and from which the races of man emerged.

Doctor Fewkes has now collected sufficient material in Cuba to indicate that its western end, including the Isle of Pines, was once inhabited by a cave-dwelling people, [18]low in culture and without agriculture. His observations support the belief that this people were in that condition when Columbus visited the Isle of Pines and that they were survivors of the Guanahatibibes, a cave-dwelling population formerly occupying the whole of Cuba and represented in Porto Rico and other islands of the West Indies.

Doctor Fewkes also visited several of the coral keys southwest of the Isle of Pines, but, finding no aboriginal traces, he crossed the channel to Cayman Grande, about 250 miles from Nueva Gerona. The Cayman group consists of coral islands built on a submarine continuation of the mountains of Santiago Province, Cuba. A cave with Indian bones and pottery, probably of Carib origin, was found near Boddentown on the eastern end of the island, and a few stone implements were obtained from natives, but as these specimens may have been brought from adjacent shores they afford little evidence of a former aboriginal population of Cayman Grande. The elevation of the Cayman Islands, computed from the annual accretion, would indicate that Cayman Grande was a shallow reef when Columbus visited Cuba, and could not have been inhabited at that time. The discoverer passed very near it on his second voyage, when his course lay from the Isle of Pines to Jamaica, but he reported neither name nor people.

Doctor Fewkes returned to Washington in April and spent the remainder of the year in completing his report on Casa Grande.

Dr. John R. Swanton, ethnologist, devoted the first quarter of the year chiefly to collecting material from libraries and archives, as the basis of his study of the Creek Indians. From the latter part of September until early in December he was engaged in field research among the Creek, Natchez, Tonkawa, and Alibamu Indians in Oklahoma and Texas, and also remained a short time with the remnant of the Tunica and Chitimacha in Louisiana, and made a few side trips in search of tribes which have been lost to sight within recent years. On his return to Washington, Doctor Swanton transcribed the linguistic and ethnologic material collected during his field excursion, read the proofs of Bulletins [19]44, 46, and 47, added to the literary material regarding the Creek Indians, collected additional data for a tribal map of the Indians of the United States, and initiated a study of the Natchez language with the special object of comparing it with the other dialects of the Muskhogean family. Doctor Swanton also spent some time in studying the Chitimacha and Tunica languages.

From July, 1910, until the middle of April, 1911, Mrs. M.C. Stevenson, ethnologist, was engaged in the completion of a paper on Dress and Adornment of the Pueblo Indians, in the elaboration of her report on Zuñi Plants and Their Uses, and in transcribing her field notes pertaining to Zuñi religious concepts and the mythology and ethnology of the Taos Indians.

Mrs. Stevenson left Washington on April 12 and proceeded directly to the country of the Tewa Indians, in the valley of the Rio Grande in New Mexico, for the purpose of continuing her investigation of those people. Until the close of the fiscal year her energies were devoted to the pueblo of San Ildefonso and incidentally to Santa Clara, information particularly in regard to the Tewa calendar system, ceremonies, and material culture being gained. Mrs. Stevenson finds that the worship of the San Ildefonso Indians includes the same celestial bodies as are held sacred by the Zuñi and other Pueblos. From the foundation laid during her previous researches among the Tewa, Mrs. Stevenson reports that she has experienced little difficulty in obtaining an insight into the esoteric life of these people, and is daily adding to her store of knowledge respecting their religion and sociology. A complete record of obstetrical practices of the Tewa has been made, and it is found that they are as elaborate as related practices of the Taos people. The San Ildefonso inhabitants do not seem to have changed their early customs regarding land tenure, and they adhere tenaciously to their marriage customs and birth rites, notwithstanding the long period during which missionaries have been among them. It is expected that, of her many lines of study among the Tewa [20]tribes, the subject of their material culture will produce the first results for publication.

After completing some special articles on ethnologic topics for the closing pages of Part 2 of the Handbook of American Indians, Mr. J.N.B. Hewitt, ethnologist, pursued the study of the history of the tribes formerly dwelling in the Susquehanna and upper Ohio valleys. Progress in these researches was interrupted by the necessity of assigning him to the editorial revision and annotation of a collection of about 120 legends, traditions, and myths of the Seneca Indians, recorded in 1884 and 1885 by the late Jeremiah Curtin. At the close of the year this work was far advanced, only about 150 pages of a total of 1,400 pages remaining to be treated. As opportunity afforded, Mr. Hewitt also resumed the preparation of his sketch of the grammar of the Iroquois for incorporation in the Handbook of American Indian Languages.

As in previous years, Mr. Hewitt prepared and collected data for replies to numerous correspondents requesting special information, particularly in regard to the Iroquois and Algonquian tribes. Mr. Hewitt also had charge of the important collection of 1,716 manuscripts of the bureau, cataloguing new accessions and keeping a record of those withdrawn in the progress of the bureau’s researches. During the year, 378 manuscripts were thus made use of by the members of the bureau and its collaborators. Exclusive of the numerous manuscripts prepared by the staff of the bureau and by those in collaboration with it, referred to in this report, 12 items were added during the year. These pertain to the Pawnee, Chippewa, Zuñi, and Tewa tribes, and relate to music, sociology, economics, and linguistics.

The beginning of the fiscal year found Dr. Truman Michelson, ethnologist, conducting ethnological and linguistic investigations among the Piegan Indians of Montana, whence he proceeded to the Northern Cheyenne and Northern Arapaho, thence to the Menominee of Wisconsin, and finally to the Micmac of Restigouche, Canada—all [21]Algonquian tribes, the need of a more definite linguistic classification of which has long been felt. Doctor Michelson returned to Washington at the close of November and immediately commenced the elaboration of his field notes, one of the results of which is a manuscript bearing the title “A Linguistic Classification of the Algonquian Tribes,” submitted for publication in the Twenty-eighth Annual Report. Also in connection with his Algonquian work Doctor Michelson devoted attention to the further revision of the material pertaining to the Fox grammar, by the late Dr. William Jones, the outline of which is incorporated in the Handbook of American Indian Languages. During the winter Doctor Michelson took advantage of the presence in Washington of a deputation of Chippewa Indians from White Earth, Minnesota, by enlisting their services in gaining an insight into the social organization of that tribe and also in adding to the bureau’s accumulation of Chippewa linguistic data. Toward the close of June, 1911, Doctor Michelson proceeded to the Sauk and Fox Reservation in Iowa for the purpose of continuing his study of that Algonquian group.

The months of July and August and half of September, 1910, were spent by Dr. Paul Radin, ethnologist, among the Winnebago Indians of Nebraska and Wisconsin, his efforts being devoted to a continuation of his studies of the culture of those people, with special reference to their ceremonial and social organization and their general social customs. Part of the time was devoted to a study of the Winnebago material culture, but little progress was made in this direction, as few objects of aboriginal origin are now possessed by these people, consequently the study must be completed by examination of their objects preserved in museums and private collections. A beginning in this direction was made by Doctor Radin during the latter half of September and in October at the American Museum of Natural History, New York City. During the remainder of the fiscal year Doctor Radin was engaged in arranging the ethnological material gathered by him during the several years [22]he has devoted to the Winnebago tribe, and in the preparation of a monograph on the Medicine ceremony of the Winnebago and a memoir on the ethnology of the Winnebago tribe in general. In June, 1911, he again took the field in Wisconsin for the purpose of obtaining the data necessary to complete the tribal monograph. Both these manuscripts, it is expected, will be finished by the close of the present calendar year.

By arrangement with the Commissioner of Indian Affairs the bureau was fortunate in enlisting the services of Mr. Francis La Flesche, who has been frequently mentioned in the annual reports of the bureau in connection with his studies, jointly with Miss Alice C. Fletcher, of the ethnology of the Omaha tribe of the Siouan family. Having been assigned the task of making a comparative study of the Osage tribe of the same family, Mr. La Flesche proceeded to their reservation in Oklahoma in September. The older Osage men, like the older Indians generally, are very conservative, and time and tact were necessary to obtain such standing in the tribe as would enable him to establish friendly relations with those to whom it was necessary to look for trustworthy information. Although the Osage language is similar to that of the Omaha, Mr. La Flesche’s native tongue, there are many words and phrases that sound alike but are used in different senses by the two tribes. Having practically mastered the language, Mr. La Flesche was prepared to devote several months to what is known as the Noⁿʹhoⁿzhiⁿga Ieʹta, the general term applied to a complex series of ceremonies which partake of the nature of degrees, but are not, strictly speaking, successive steps, although each one is linked to the other in a general sequence. While at the present stage of the investigation it would be premature to make a definite statement as to the full meaning and interrelation of these Osage ceremonies, there appear to be seven divisions of the Noⁿʹhoⁿzhiⁿga Ieʹta, the names, functions, and sequence of which have been learned, but whether the sequence thus far noted is always maintained remains to be determined. [23]From Saucy Calf, one of the three surviving Osage regarded as past masters in these ceremonies, phonographic records of the first of the ceremonies, the Waxoʹbe-awathoⁿ, have been made in its entirety, consisting of 80 songs with words and music and 7 prayers. All these have been transcribed and in part translated into English, comprising a manuscript exceeding 300 pages. In order to discuss with the Osage the meaning of these rituals, Mr. La Flesche found it necessary to commit them to memory, as reading from the manuscript disconcerted the old seer. At Saucy Calf’s invitation Mr. La Flesche witnessed in the autumn, at Grayhorse, a performance of the ceremony of the Waxoʹbe-awathoⁿ, the recitation of the rituals of which requires one day, part of a night, and more than half of the following day. It is Mr. La Flesche’s purpose to record, if possible, the rituals of the remaining six divisions of the Noⁿʹhoⁿzhiⁿga Ieʹta. He has already obtained a paraphrase of the seventh ceremony (the Nikʼinoⁿkʼoⁿ), and hopes soon to procure a phonographic record of all the rituals pertaining thereto.

In connection with his ethnological work Mr. La Flesche has been so fortunate as to obtain for the National Museum four of the waxoʹbe, or sacred packs, each of which formed a part of the paraphernalia of the Noⁿʹhoⁿzhiⁿga Ieʹta, as well as a waxoʹbe-toⁿʹga, the great waxoʹbe which contains the instruments for tattooing. Only those Osage are tattooed who have performed certain acts prescribed in the rites of the Noⁿʹhoⁿzhiⁿga Ieʹta. The rites of the tattooing ceremony are yet to be recorded and elucidated. While the waxoʹbe is the most sacred of the articles that form the paraphernalia of the Noⁿʹhoⁿzhiⁿga Ieʹta rites, it is not complete in itself; other things are indispensable to their performance, and it is hoped that these may be procured at some future time.

While not recorded as one of the ceremonial divisions of the Noⁿʹhoⁿzhiⁿga Ieʹta, there is a ceremony so closely connected with it that it might well be regarded as a part thereof; that is the Washaʹbeathiⁿ watsi, or the dance of the standards. The introductory part of this ceremony is [24]called Akixage, or weeping over one another in mutual sympathy by the members of the two great divisions of the tribe. There is no regular time for the performance of the Washaʹbeathiⁿ ceremony. It is given only when a member of the tribe loses by death some specially loved and favored relative and seeks a ceremonial expression of sympathy from the entire tribe. It is the intention to procure the songs and rituals of this ceremony, and specimens of the standards employed in its performance.

Altogether Mr. La Flesche has made excellent progress in his study of the Osage people, and the results are already shedding light on the organization and the origin and function of the ceremonies of this important tribe.

[Contents]