44 ANNUAL KEPORT SMITHSONIAN INSTITUTION, 1912. 



On his way from Oklahoma to Washington, Dr. Swanton stopped 

 at Bloomington, Indiana, for the purpose of representing the bureau 

 at the fifth annual meeting of the Mississippi Valley Historical 

 Association, before which he read a paper on " De Soto's line of 

 march, from the point of view of an ethnologist." 



Mrs. M. C. Stevenson, ethnologist, continued her field researches 

 of the Tewa tribes of New Mexico throughout the fiscal year, devoting 

 attention particularly to those of San Ildefonso and Santa Clara, and 

 incidentally to the Tewa of Nambe and San Juan. The pueblo of 

 Pojoaque is now practically extinct as an Indian settlement, only 

 about six Tewa remaining in that village. Special attention was 

 devoted to the religious, political, and social organizations of these 

 peoples, which, owing to their extreme conservatism, are difficult to 

 determine. The Tewa are divided not only into clans with patrilineal 

 descent, but each tribe consists of a Sun people and an Ice people, 

 each with its own kiva, or ceremonial chamber. At San Ildefonso the 

 kiva for the Sun people is known as Po'tee, " Squash kiva," and that 

 of the Ice people is Kun'iya n tee, " Turquoise kiva." The element tee 

 signifies " round," hence indicating that originally the Tewa kivas 

 were circular. A third kiva of San Ildefonso is called Teepoa n 'te, 

 meaning " Round gathering or sitting place," and symbolizes a lake. 

 Although from its trim condition this kiva appears to be modern, it 

 is in reality very old, and within the memory of the older men of 

 San Ildefonso it was used whenever the Sun and Ice people met to- 

 gether, because of its large size. Large councils are still held in the 

 Teepoa n 'te, and it is used also as a dressing room for the dancers par- 

 ticipating in ceremonies. The kivas are also the meeting places of 

 the sacred fraternities. The Squash, Summer Bear, and Fire organi- 

 zations of San Ildefonso hold their ceremonies in the kiva of the 

 Sun people. The Fire fraternity was adopted in the ancient past 

 from a people in the north who lived in skin tipis, wore clothing of 

 dressed deerskin, and spoke a strange tongue. This fraternity finally 

 became extinct, and, wishing to reestablish it, the San Ildefonso 

 people sent four men to the Sun people of Zuiii (whose Fire fra- 

 ternity, according to tradition, had a similar origin), who initiated 

 them into their order, thus enabling them to revive the fraternity at 

 San Ildefonso. The Galaxy and Turquoise fraternities meet in the 

 Turquoise kiva. The members of the former organization have a 

 fraternity chamber adjoining this kiva, and at the great Buffalo 

 festival its members frequent the chamber as well as the kiva. 



Each fraternity at San Ildefonso has a tablet altar, which is 

 erected on the western side of the kiva, while the participants in the 

 ceremonies sit facing eastward. These people have interesting animal 

 fetishes and many human images of stone representing their anthropic 

 gods. They appeal to their zooic deities to heal diseases inflicted by 



