BOURKE. ] THE KUNQUE OF THE ZUNI. 507 
armed, as they then were, the Apache must have had great trouble in 
resisting him; hence they hope to appease him by offering a sacrifice 
acceptable to his palate. If acceptable to the chief animal god, as the 
bear seems to have been, as he certainly was the most dangerous, then 
it would have been also acceptable to the minor deities like the puma, 
snake, eagle, etc., and, by an easy transition, to the sun, moon, and 
other celestial powers. This opinion did not last long, as will be shown. 
From its constant association with all sacrifices and all acts of worship, 
hoddentin would naturally become itself sanctified and an object of 
worship, just as rattles, drums, standards, holy grails, ete., in differ- 
ent parts of the world have become fetichistic. I was not in the least 
surprised when I heard Moses Henderson reciting a prayer, part of 
which ran thus: ‘‘Hoddentin eshkin, bi hoddentin ashi” (‘*‘ Hoddentin 
child, you hoddentin I offer”), and to learn that it was a personification 
of hoddentin. 
The fact that the myths of the Apache relate that Assanut-li-je 
spilled hoddentin over the surface of the sky to make the Milky Way 
may be looked upon as an inchoate form of a calendar, just as the 
Aztecs transferred to their calendar the reed, rabbit, ete. 
So constant is the appearance of hoddentin in ceremonies of a reli- 
gious nature among the Apache that the expression ‘ hoddentin 
schlawn” (plenty of hoddentin) has come to mean that a particular per- 
formance or place is sacred. Yet, strange to say, this sacred pollen of 
the tule is gathered without any special ceremony; at least, I noticed 
none when I saw it gathered, although I should not fail to record that 
at the time of which I speak the Apache and the Apache- Yuma were 
returning from an arduous campaign, in which blood had been shed, 
and everything they did—the bathing in thesweat lodges and the sing- 
ing of the Apache and the plastering of mud upon their heads by the 
Apache-Yuma—had a reference to the lustration or purgation necessary 
under such circumstances. Not only men but women may gather the 
pollen. When the tule is not within reach our eat-tail rush is used. 
Thus, the Chiricahua, confined at Fort Pickens, Florida, gathered the 
pollen of the cat-tail rush, some of which was given me by one of the 
women who gathered it. 
Before making an examination into the meaning to be attached to the 
use of hoddentin, it is well to determine whether or not such a powder 
or anything analogous to it is to be found among the tribes adjacent. 
THE ‘‘KUNQUE” OF THE ZUNI AND OTHERS. 
The term “kunque” as it appears in this chapter is oneof convenience 
only. Each pueblo, or rather each set of pueblos, has its own name in 
its own language, as, for example, the people of Laguna and Acoma, 
who employ it in all their ceremonies as freely as do the Zuni, call 
it in their tongue “ hinawa.” In every pueblo which I visited—and 
I visited them all, from Oraibi of Tusayan, on the extreme west, to 
