HOLMES ANNIVERSARY VOLUME 



from that of the fraternities, and interpolating between them pictures 

 of non-religious arts and social customs. 



Among the other Pueblo Indians a similar distinction is made, 

 though it has been less sharply pressed home by depictors of their 

 civilization. For the Sia, and therefore the Keresan people in general 

 and no doubt the Tanoan also, Mrs Stevenson has herself presented 

 the evidence, 1 though in a manner rendering difficult a thoroughly 

 adequate comprehension of the import of the separation. In his 

 numerous writings on the Hopi, Dr Fewkes several times refers to the 

 difference in character between the masked and unmasked dances, and 

 to related matters. It is true that the Hopi do not observe the line of 

 demarcation exactly as the Zuhi do. Thus, their kivas are associated 

 with the fraternities, and certain of their society rituals display a 

 much more primary rain-making intent, and a correspondingly 

 greater public cast, than any at Zuhi. But these variations are only 

 partial; and it is undeniable that much of the Zuhi cleavage of relig- 

 ious organization can be traced among the Hopi also. 



That this cleavage is a conceptual and largely a conscious one, 

 does not of course make it original in Pueblo religion. It may have 

 been so; or again, it may have developed only gradually out of a 

 former more economical state of undifferentiation. There is no doubt 

 that the dualism which pervades the modern Pueblo system of cere- 

 mony, is one of partial repetition, and that it is connected with the 

 evident tendency toward exacting elaboration. This inclination can 

 be imagined as having been lacking at one time; but we do not know. 

 It does seem probable that the Zuni have carried out the duplication 

 more rigorously in the last two centuries than any other Pueblo 

 people: first, because of the exceptional and complete concentration 

 of the tribe or speech group into a single town, a circumstance almost 

 predestined to emphasize the solidary communal aspects of life; and 

 then because of the long continued presence of the Christian church. 

 On the Rio Grande, this influence was strong enough to invade, and 

 in some cases largely to disintegrate, the native ceremonials. In re- 

 mote Zuhi this did not occur; but the coexistence of Catholicism, 

 backed as it was by the authority of a dominant race, must have 

 exerted a constant pressure that resulted in inward readaptations of 

 the home cults. Something like kivas must have persisted at all times; 

 but they certainly did not flourish with the openness and freedom of 

 those of the Hopi. Under the enforced restriction of function, it is 

 conceivable that they were preserved for the use of the most sanctified 



1 Ninth Ann. Rep. Bur. Amer. Ethn., p. n6, 1894. 



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