EEPOET OF THE SECEETARY. 45 



sorcery, and all ceremonies connected with these supplications are 

 dramatic in character. Anthropic gods, principally ancestral, are 

 invoked for rain and the fructification of the earth. The present 

 priest of the Sun people is director of the Summer Bear fraternity, 

 and he is also the keeper of the calendar. He must observe the daily 

 rising and setting of the sun and must watch the rising and setting 

 of the moon. Elaborate solstice ceremonies are performed. Those 

 for the summer solstice are held in the kiva of the Sun people. The 

 Ice people join the Sun people in the summer ceremonies, and the 

 Sun people join the Ice people in the ceremonies of winter. In each 

 kiva the tAvo rain priests sit side by side, the priest of the Ice people 

 always at the right of the priest of the Sun people, while officers 

 associated with each priest sit in line with him. The prayers of the 

 priest of the Sun people are for the purpose of bringing rain, and in 

 order that they may be answered he must live an exemplary life. 

 The same beliefs control the functions of the priest of the Ice people, 

 who, through the ceremonies which he directs, is expected to induce 

 cold rains and snow that the earth may not become hot and destroy 

 the vegetation. All male children are initiated, either voluntarily or 

 involuntarily, into the kiva of the Sun or of the Ice people. Wlien 

 a husband and his wife belong to different sides, the kiva to which 

 the child shall belong is selected by mutual agreement, and a repre- 

 sentative of that kiva is chosen as his ceremonial father immediately 

 after the birth of the child. From birth to death the lives of the 

 Tewa are almost a continuous ceremony. The ceremonial father ties 

 native cotton yarn around the wrists and ankles of the new-born 

 child, that its life may be made complete. The initiation ceremonies 

 of the young men are very elaborate, and many miles are traveled on 

 foot to the summit of a high mountain where the final ceremonies are 

 performed. Although the Teyvn are professed Christians, they ad- 

 here tenaciously to their native religion and rituals; and while the 

 church performs marriage and burial services, the Indians still cling 

 to their native marriage feasts and mortuary ceremonies. 



The cosmogony of the Tewa is elaborate and complicated and bears 

 closer resemblance to that of the Taos Indians than to that of the 

 Zuiii. The original sun and moon are believed always to have ex- 

 isted, but the ]:)resent sun and moon Avere born of woman after the 

 world and all the people were destroyed by a great flood. The myth 

 associated with the creation of these deities and with their exploits 

 is of great interest. 



The masks of the anthropic gods are never seen outside of the 

 kivas of San Ildefonso. There is a great variety of these masks, 

 many of them similar to those of the Zuiii. They are held in great 

 secrecy. 



