BOUKKE.J ANALOGUES OF HODIJENTIX. 531 



used is the Eve of All Saints (Hallowe en), when, the ghosts or ances 

 tors of the community were to he the recipients of every attention. 1 



In the Bast, the use of the reddish or purple powder called the gu- 

 lal&quot; is widely prevalent, but it is used at the feast of Huli, which occurs 

 at the. time of the vernal equinox. 



There seems to have been used in Japan in very ancient days a pow 

 der identical with the hoddentin, and, like it, credited with the power 

 to cure and rejuvenate. 



In the mythical period, from the most ancient times to about U. C. 

 200. being the period of the so-called pure Japanese &quot; medicine,&quot; it is 

 related that Ona-muchi-no-mikoko gave these directions to a hare which 

 had been flayed by a crocodile: &quot;Go quickly now to the river mouth, 

 wash thy body with fresh water, then take the pollen of the sedges and 

 spread it about, and roll about upon it; whereupon thy body will cer 

 tainly be restored to its original state.&quot;* 



There is no indication that in the above case the pollen of the sedges&quot; 

 had ever occupied a place in the list of foods. It would appear that its 

 magical effects were strictly dependent upon the fact that it was recog- , 

 nized as the reproductive agent in the life of the plant. 



No allusion has yet been made to the hoddentin of the Navajo, who 

 are the brothers of the Apache. Surgeon Matthews :l has referred to 

 it under the name of tqa-di-tin , or ta-di-tin , &quot;the pollen, especially 

 the pollen of corn.&quot; 



This appears to me to be a very interesting case of a compromise be 

 tween the religious ideas of two entirely different systems or sects. The 

 Xavajo, as now known to us, are_ilie. offspring of the original Apache &amp;gt; 



or Ti h invaders and tin- refugees from the Kiu Grande and Xui ii 



Pueblos^wjmjled to the fierce and cruel Apache to seek safety from the 

 fiercer and more crueTRpanlsh. 



The Apacho. we have shown, offer &quot;up in sacrifice their traditional 

 food, the pollen of the tule^ The Zuiii, as we have also shown, otter up 

 their traditional foodTThe meal of corn, to which there have since been 

 added sea^&amp;gt;ueljs and other Toihporieirts with a symbolical significance. - 

 The Navajo, the progeny of both, naturally seek to effect a com 

 bination or compromise of the, two systems and make use of the &amp;gt; 

 pollen of _the_corn. Kohl narrates an Ojibwa legend to the effect that 

 their god Menaboju, returning from the warpath, painted his face with 

 &quot;pleasant yellow stripes ... of the yellow foarn that covers the 

 water in spring,&quot; and he adds that this is &quot;probably the yellow pollen 

 that falls fromtjie pine.&quot; He quotes 4 another legend of the magic red 



1 In burlesque survivals the use of tlour prevails not only all over Latin Europe, hut all such portions 

 of Ameriea as are now or have been under Spanish or Portuguese domination. The breaking of egg 

 shell* over the heads of -Tenth-men upon entering a Mexican ballroom is one manifestation of it For 

 merly the shell was filled with flour. 



Dr. W. Norton Whitney. Notes from tin; History of Medical Progress in Japan. Yokohama, 1885, 

 p. 248. 



3 The prayer of a Xavajo Shaman, in American Anthropologist, vol. 1, No. 2, 188H, p. 169. 



4 Kitchi-gami, pp. 416, 423, 424. 



