46 ANNUAL EEPOET SMITHSONIAN INSTITUTION, 1912. 



Eattlesnakes, sacred to the fraternities, are captured when young 

 and are reared in rooms adjoining the kivas. A fluffy eagle feather 

 is attached to the head of the snake when caught, and the snake is 

 held captive with a string sufficiently long to allow it considerable 

 freedom until it becomes accustomed to its new surroundings, when 

 the string is removed. Small openings in the chamber allow the 

 snakes to pass in and out. In one ceremony, which takes place at 

 daylight, the snakes are handled outdoors, but on such occasions the 

 pueblo is so patrolled that spying by outsiders is impossible, although 

 Mexicans live almost in the heart of the village. The Santa Clara 

 people likewise make use of live snakes in certain ceremonies, and 

 they also have a large owl which they keep secreted as carefully as 

 are the snakes. 



The government of the Tewa differs somewhat from that of the 

 Zufii. While the governor of the Zufii has to do with civic matters 

 only, a Tewa governor has absolute power over all matters concern- 

 ing his tribe except those controlled exclusively by the rain priests 

 and the war priests. Mrs. Stevenson's studies of the natal rites of 

 the Tewa indicate that they are more like those of the Sia than of the 

 Zuni, while the religious ceremonies connected therewith more closely 

 resemble those observed by the Taos people. The child is baptized 

 in accordance with aboriginal customs before the baptismal rite of the 

 church is performed. At the present time the infant is usually 

 carried in the arms instead of on the back of the mother, but the 

 small, flat cradle, with top, and headrest with turquoise setting, is 

 made as it was centuries ago. 



The material culture of the Tewa is in many respects similar to 

 that of the Zuni. They were adept in the textile art in early days 

 when cotton, milkweed, yucca, and the hair of native animals were 

 employed in weaving, but this industry became lost after the intro- 

 duction of sheep by the Spaniards, for the Tewa, like the Taos peo- 

 ple, came to depend upon the Zuni and Hopi traders for woven gar- 

 ments, and also for textile paraphernalia for use in ceremonies. One 

 or two Tewa have revived the weaving industry to some extent — a 

 San Ildefonso man learned the process from Santo Domingo, and a 

 man of Santa Clara acquired it from the Navaho. The dainty baby 

 moccasins are now seldom seen, but the women still wear moccasins 

 with heavy leg wrappings during ceremonies, while at other times a 

 well-dressed sheepskin boot tied below the knee is worn, for deer- 

 skin has become rare. Native beads are now very seldom seen. Mrs. 

 Stevenson's study of Tewa ceramics has convinced her that those who 

 decorate their pottery apply their designs, especially the conventional 

 patterns, with little understanding of their symbolism, the signifi- 

 cance of which has become extinct. When questioned the potters 

 always have a ready answer ; hence students are often deceived. With 



