SOUBEE.| ANALOGUES OF HODDENTIN. 5381 
used is the Eve of All Saints (Hallowe’en), when the ghosts or ances- 
tors of the community were to be the recipients of every attention.! 
In the East, the use of the reddish or purple powder called the * gu- 
lal” 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 B. ©. 
200, being the period of the so-called pure Japanese *‘ medicine,” it is 
related that Ona-muchi-no-mikoko gave these directions to a hare which 
had been flayed by a crocodile: “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.” 
There is no indication that in the above case the *‘ pollen of the sedges” 
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* has referred to 
it under the name of tqa-di-tin’, or ta-di-tin’, “the pollen, especially 
the pollen of corn.” 
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 
Navajo, as now known to us, are the offspring of the original Apache 
or Tinneh invaders and the refugees from the Rio Grande and Zuni 
Pueblos, who tled to the fierce and cruel Apache to seek safety from the 
fiercer and more cruel Spanish. 
The Apache, we have shown, offer up in sacrifice their traditional 
food, the pollen of the tule. The Zuni, as we have also shown, offer up 
their traditional food, the meal of corn, to which there have since been 
added sea shells and other components 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 
pollen of the corn. Kohl narrates an Ojibwa legend to the effect that 
their god Menaboju, returning from the warpath, painted his face with 
“pleasant yellow stripes . . . of the yellow foam that covers the 
water in spring,” and he adds that this is “probably the yellow pollen 
that falls fromt he pine.” He quotes‘ another legend of the magic red 
'TIn burlesque survivals the use of flour prevails not only all over Latin Europe, but all such portions 
of America as are now or have been under Spanish or Portuguese domination. The breaking of egg- 
shells over the heads of gentlemenupon entering a Mexican ball room is one manifestation of it Por- 
merly the shell was filled with flour. 
*Dr. W. Norton Whitney, Notes from the History of Medical Progress in Japan, Yokohama, 1885, 
p. 248. 
’The prayer of a Navajo Shaman, in American Anthropologist, vol. 1, No. 2, 1888, p. 169. 
4 Kitchi-gami, pp. 416, 423, 424. 
