348 ISLETA, NEW MEXICO [eth. ann. « 



through the roof hole. The roof hole figures in western ceremonial, 

 but, as far as I know, not nearly as prominently. With a crystal 

 the Hopi refract the sun ray into the kiva. 



I have not listed as ritual patterns the practices of formal dismissal 

 by the chief, of the messenger reporting in full the details of his trip, 

 of giving thanks, of exhorting by the chief to moral behavior. How- 

 ever, all of these features contribute to the character of ceremonial 

 and nowhere except among Hopi ceremonials are they as marked as 

 at Isleta. Possibly they occur elsewhere but have not been as fully 

 noted. 



Notable is the insistence at Isleta on the powers of the chiefs which 

 are thought of as individualistic shamanistic powers as well as powers 

 in virtue of society membership. There are similar references to 

 individuaUstic powers at Taos, and I surmise we have here at both 

 Taos and Isleta a Plains Indian feature. The importance of clair- 

 voyance and prediction at Isleta may also be due, if not to Navaho, 

 to Plains Indian culture. 



Distinctive in the pantheon, as already noted, are Waeide, the high 

 god, and as objects of a special cult among the dead, the stillborn. 

 The Water people also are notable. Elsewhere prayer sticks are cast 

 into the river of the pueblo or buried in its banks, but they are said 

 to be sent to the dead or the kachina. At Isleta the river offering is 

 specifically for the Water people. 



ORAI'BI, THE LAGUNA COLONY 



In the seventies Laguna was a town divided against itself by the 

 blade of Americanism — Protestant Americanism. The town hierarchy 

 broke down, splitting into pro-American progressive and anti- 

 American conservative factions — the first led by the shikani kurena 

 society cliief, whose sister had married one of the three Americans 

 married into the town ; the second, led by the town chief and Flint, 

 Fire, and kashare society chiefs or members.'^ The conservatives 



13 The list which I got at Laguna in 1926 follows, as List I: 1. Reishu' (called Juan Key at Isleta), Flint 

 cheani; 2, Casiro (called Casil'doat Isleta), Flint cheani. Chaparral Cock clan; 3. Kaiye* kye (called Fran- 

 cisco Correo (or Kaituri) at Isleta), Fire cheani, Sun, clan; 4. Tsaiukye or Uakwi, Fire cheani, Sun clan 

 (father of Pedro Martin, also Fire cheani); 5. Kaish'tome. kashare cheani, Parrot clan; 6. Tsishgrma, 

 kashare. Turkey clan (he stayed at Mesita and "gave it" tn his son G'ea); 7. G'asiro, kashare, Bear clan 

 (mother's brother to Pedro Martin) . G'asiro went to Isleta but, not liking it there, he returned to Mesita. 

 When he went to Isleta they took his wife from him. He married in Isleta. When he returned to Mesita he 

 did not get back his Laguna wife. He still comes to Laguna as a kashare to make cures. At Mesita he is 

 kachina Father (Parsons 12: 208). Still other cheani leaving Laguna for Isleta were mentioned; 8. Tsiwaka 

 of the Bear clan, Ant cheani; 9. Shkasgumor Luisof the Corn clan, shahaiye cheani; 10. Ilumikaor Josf of 

 the Lizard clan, shumakoli cheani; 11. Kuwai'tyena of the Sun clan, kurena cheani (and his wife Tsaiusi 

 of the Eagle clan); 12. Kai'jTiwe of the Corn clan and Corn clan cheani (and his wife Ityie of the Sun clan), 

 identified as Jos6 Antonio Correo at Isleta. List II: In 1927 at Lagima Dr. Leslie A. White got another 

 list of the emigrating cheani: I-'unai or Casidro Castellano (see No. 2, above), chief of the Fire society; Kaie'- 

 Domai or JosS, Fire cheani (married to daughter of I-'unai); Waioyli or JosS Miguel Garcia, Fire cheani; 

 Tsaienoro or JosS Losaro, Fire cheani (these four constituting the entire membership of the Fire society 

 and taking with them the society altar) ; Shuwimi (Turquoise) or Santiago, kurena cheani; Audye' or Juan 

 Eey Chirrino (see No. 1, above), shahaiye cheani. 



