wristlets, and finger rings made of the marine shell, Pectunculus giganteus, sometimes inlaid with stone. They made basketry like that still manufactured at the Moki pueblos, Oraibi, and the Middle Mesa, and wrapped their dead in coarse matting of rushes or other fibers.

The priests made elaborate pahos or prayer sticks, some of which were several feet long, and painted them with yellow, green, blue, red, white, and black pigments, the same as those used by their descendants. They prized for ceremonial purposes quartz crystals, stone concretions, and fragments of obsidian. They were acquainted with bells made of copper. They had rattles of sea shells and wore fringes of shells on the margins of their garments. In ceremonials they made use of stone slabs painted with figures of animals which frequent water.

The warriors were armed with bows and arrows tipped with stone and obsidian points. They had mauls and clubs, stone hammers, celts, and axes. They made needles, bodkins, and awls of bird bones, antelope tibiæ and ribs, which they sometimes carved in imitation of animals. The women were adepts in the manufacture of earthenware vessels, which they decorated with elaborate figures in several colors. They were familiar with the art of glazing pottery, and practiced etching of the same to a very limited extent.

They buried their dead just beyond the outer home walls, and deposited with them various votive offerings, pottery, basketry, ceremonial and other paraphernalia, having first painted the face and wrapped the body in matting. Over the grave, as environment dictated, they placed square or rectangular perforated stone slabs, or covered the corpse with cedar logs resting on stones at either end and weighted with the same at the extremities.

In their mythology, the symbols on their pottery indicate that they recognized the sun and spider as powerful deities. They worshipped the rain clouds, lightning, snake, tadpole, frog, and various mythic birds. The designs on their pottery was similar to that of the ancient Tusayan people; broken encircling bands, terraces, spirals, and zigzags were common. The leaf or flower was not used in artistic decorations, and human figures only sparingly copied. They entertained an idea of a future life, and associated the dead with rain gods. With the deceased they deposited votive offerings in food vessels, and buried costly (to them) property with the defunct.

CUÑOPAVI.

The discoverers of Tusayan in 1540 sought "seven cities," but there is no evidence that they found more than five, for the narratives of visitors in the sixteenth century discredits the vague report of seven Tusayan pueblos. At the time Tobar visited this province, and for a century later, there were probably only five pueblos on what is now called the "Moki Reservation." These villages were Awatobi, Walpi,

Micoñinovi, Cuñopavi, and Oraibi, names which can all be recognized in Espejo's list of 1583.

Of these pueblos the first mentioned has been destroyed,' and the last still occupies its ancient site, while the others have been moved to the tops of adjacent mesas.

Old Cuñopavi, or "Cumupabi," as it was known in earliest records, was situated in the foothills near the spring east of the mesa on which stands the present pueblo. The remnants of the ancient house walls indicate that it was a village of considerable size, and of an old architectural type. It had a mission in the early days, the walls of which are now used as a sheep corral. The cemeteries of old Cuñopavi were very extensive, some situated near the old walls and others more distant. A tract of sand, about a half mile east of the town, was a burial place, which is thought to have been used by the old Cuñopavi people.

We camped on the edge of this cemetery, as near as we could get our wagon to the spring, and I began work with high hopes of success. I was aided by a large force of native workmen from Walpi, but was obliged to suspend my explorations after two very remunerative days' work, during which over one hundred and twenty beautiful pieces of pottery had been exhumed. The chief of Cuñopavi, incited by the chiefs of Micoñinovi and Cipaulovi, he said, objected to my digging in the ancient cemeteries on the ground that such work would create great winds which would blow away rain clouds and thus deprive them of rain for their farms. He likewise stated that disturbing the graves would incense Masauûh, the god of death, and kill the little children. After a long talk with the Cuñopavi chief, Nacihiptewa, whose feelings I respected, I came to the conclusion that the time was not yet ripe for archæological work so near the inhabited pueblos. The necropolis of Old Cuñopavi is one of the richest in scientific treasures in Tusayan, and will some day yield to the student a wealth of material destined to throw a flood of light on Tusayan cults and customs in prehistoric and early historic times."

The pottery from Old Cuñopavi is most closely allied in texture, color, and symbolism to that of Sikyatki, the best in the Southwest. This ware is, as a rule, cream or yellow colored, very smooth, made of finest paste, but never glazed. No specimen of the red ware which forms

'Smithsonian Report, 1895: Coronado sought "seven" cities of Cibola or Zuñi, and Castañeda, Motolinia, and others said that Cibola had that number. Jaramillo, however, speaks of but five pueblos in Cibola. Camuscudo mentions six, and a few years later Espejo gives names of the same. In Oñate's act of obedience in 1598 only six pueblos are mentioned. To reconcile Castañeda's and Oñate's enumeration, Bandelier considered it "as probable that one village was abandoned within forty years after Coronado's departure;" but Jaramillo, who gathered his data "on the spot," and was with Castañeda on Coronado's expedition wrote, "Hay en esta provincia de Cibola, cinco pueblezuelos, etc." Modern research has not yet demonstrated that Coronado found "seven" pueblos in Cibola or Zuñi.

2A beautiful collection was taken from this locality in the spring of 1897, and sold to the Field Columbian Museum.