BULL. 30] 



CEROCAHUI CERRO CABEZON 



229 



Among the non-Pueblo tribes of the 

 S. W., especially among the Navaho 

 and Apache, the extended ceremonies 

 are almost entirely the property of the 

 medicine-men, and must be regarded as 

 medicine dances. Many of these are of 

 an elaborate and complicated nature, but 

 all are designed for the restoration of the 

 sick. In these ceremonies masks are 

 often worn and complicated and elab- 

 orate dry-pictures are made, Vjoth these 

 features probably having been borrowed 

 from the Pueblo tribes. 



In California ceremonies of extended 

 duration are not found; they partake 

 rather of the nature of tribal mourning, 

 sometimes spoken of as dances of the dead, 

 or initiation rites into cult societies. 

 These, generally lasting but a single day, 

 are marked by the lack of symbolism, 

 by the almost total want of fetishes 

 such as abound on the altars of the 

 Pueblos, and by the marked absence 

 of rituals such as are found among cer- 

 tain Plains triVjes. The costume of the 

 dancers is generally restricted to profuse 

 feather ornaments. In nearly all cere- 

 monies of this region there is afforded 

 an opportunity for the display of individ- 

 ual wealth. 



Of the ceremonies of the tribes of the 

 Great Basin, but little is known. The 

 eastern Shoshonean tribes, such as the 

 Shoshoni and the Ute, perform the Sun 

 dance, presumably borrowed from the 

 tribes of the Plains. 



On the X. Pacific coast, extending from 

 Columbia r. to s. Alaska, ceremonies of 

 from 1 to 4 days' duration abound. These 

 are performances of cult societies, gen- 

 erally secret, or of chiefs or lesser individ- 

 uals who make it an opportunity to display 

 personal wealth. In the ceremonies of 

 the cult societies masks are worn. Those 

 of the Kwakiutl of this region are held 

 in winter, at which time the cult socie- 

 ties replace the gentile organization 

 which prevails in summer. Membership 

 into the society is acquired by marriage 

 or through war. The object of the winter 

 ceremony is "to bring back the youth 

 who is supposed to stay with the super- 

 natural being who is the protector of his 

 society, and then, when he has returned 

 in a state of ecstasy, to exorcise the 

 spirit which possesses him and to re- 

 store him from his holy madness. These 

 objects are attained by songs and dances. ' ' 

 During the performance of these cere- 

 monies special paraphernalia are worn in 

 which the mask, substantially made of 

 wood, predominates, the remainder con- 

 sisting largely of nngs of cedar bark (see 

 Bark) which constitute the badges of 

 the ceremony. The tribes to the n. have 



societies and winter ceremonies similar 

 to those of the Kwakiutl, from whom 

 they are probably mainly derived. 



Among the Eskimo extended ceremo- 

 nies, such as prevail over a large part of 

 North America, are not found. They 

 are rather to be characterized as dances 

 or festivals. These are generally held in 

 winter and are of short duration. The 

 most important of these are the Feasts 

 to the Dead; others among the Alaskan 

 Eskimo are the Asking festival, the Blad- 

 der feast, and the performances of the 

 medicine-men. In some of the festivals 

 wooden masks, rej^resenting supernatural 

 or superhuman beings, are worn. 



As stated at the outset the root of cere- 

 monies may be discovered only by taking 

 into consideration universal human tend- 

 encies which develop along certain lines 

 according to historic or geographic en- 

 vironment. It may therefore be noted 

 that the need for them among the 

 Indians of North America varied in 

 accordance with the character of their 

 life. Thus it is found that in those tribes 

 or in those areas extended forms abound 

 where there exists a sessile population or 

 a strong form of tribal government. 

 Hence the greatest number of extended 

 and complicated ceremonies are formed 

 among the Pueblo people of the S. W. 

 and in the village communities of the 

 N. Pacific coast. Second only in im- 

 portance to the ceremonies of these 

 two areas are those which are found 

 among the tribes of the Plains among 

 whicli ceremonies abound, in which the 

 strongest system of government is found. 

 As a ceremony of any extended duration 

 makes great demands upon the tribe, and 

 presupposes law and order, highlj' de- 

 veloped and extended ones are not jjossi- 

 ble among the Eskimo or the tribes of 

 California. See Dance, Religion, (g.a.d.) 



Cerocahui. A settlement of the Temoris 

 branch of the Guazapar in lat. 27° 25^, 

 long. 108° 25^ w. Chihuahua, Mexico. — 

 Orozco y Berra, Geog., 324, map, 1864. 



Cerrito (Span.: 'little mountain'). A 

 settlement, probably of the Pima, on the 

 Pima and Maricopa res., Gila r., s. Ariz.; 

 pop. 258 in 1860. — Taylor in Cal. Farmer, 

 June 19, 1863. 



Cerritos. Apparently a former Yuma 

 rancheria on the s. bank of Gila r., 

 about IO5 m. above its mouth; visited by 

 Anza and Font in ] 775. 



los Cerritos,— Anza and Font quoted by Bancroft, 

 Ariz, and N. Mex., 392, 1889. 



Cerro Cabezon (Span.: 'big-head hill,' 

 so named from its shape; also El Cabe- 

 zon, or Cavezon). A prominent butte 

 about 40 m. n. e. of the summit of Mt 

 Taylor, or Mt San Mateo, N. Mex., 

 which figures in Navaho tradition (Mat- 



