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 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 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.
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 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 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. 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, 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 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 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