of Mancos, we find several points of resemblance. In both localities
the villages are fortified against attack, in the tract of Mancos
by their site in inaccessible precipices, in Chaco Cañon by a high
outer wall in which no doorways were constructed to afford entrance
to an enemy. Behind this outer wall the rooms descended in terraces
towards the inner court. One side of this court was protected by a
lower semicircular wall. In the details of the buildings we can find
several features common to both. The roofs between the stories were
constructed in the same way. The doorways were built of about the
same dimensions. The rafters were often allowed to project beyond
the outer wall as a foundation for a sort of balcony (Balcony House,
the Pueblo Chettro Kettle). The estufa at Hungo Pavie with its six
quadrangular pillars of stone is exactly similar to a Mesa Verde
estufa (see p. 16). The pottery strewn in fragments everywhere in
Chaco Cañon resembles that found on the Mesa Verde. We are thus
not without grounds for assuming that it was the same people, at
different stages of its development, that inhabitated these two
regions.”—The Cliff Dwellers of the Mesa Verde, p. 127.
[14] Ibid., p. 67.
[15] _Bulletin 35 of the Bureau of American Ethnology_, Antiquities
of the Upper Gila and Salt River Valleys in Arizona and New Mexico.
[16] In some cases the walls of the later rectangular rooms are built
across and above them, as in compound B in the Casa Grande group of
ruins.
[17] An examination of the best of previous maps of Spruce-tree House
shows only a dotted line to indicate the location of this kiva.
[18] It has no doubt occurred to others, as to the author, that the
number of Spruce-tree House kivas is a multiple of four, the number
of horizontal cardinal points. Later it may be found that there is
some connection between them and world-quarter clan ownership, or it
may be that the agreement in numbers is purely a coincidence.
[19] The Cliff Dwellers of the Mesa Verde, p. 63.
[20] In clearing the kivas several fragments of human bones and
skulls were found by the author. The horizontal passageways, called
ventilators, of four of the kivas furnished a single broken skull
each, which had not been buried with care.
[21] From the great amount of bird-lime and bones in these heaps it
has been supposed that turkeys were domesticated and kept in these
places.
[22] See The Cliff Dwellers of the Mesa Verde, pls. XXVIII, XXIX: 7.
[23] The text figures which appear in this paper were drawn from
nature by Mrs. M. W. Gill, of Forest Glen, Md.
[24] The author is greatly indebted to Mr. A. V. Kidder for aid in
sorting and labeling the fragments of pottery. Without his assistance
in the field it would have been impossible to repair many of these
specimens.
[25] The classification into cavate houses, cliff-dwellings, and
pueblos is based on form.
[26] The above classification coincides in some respects with that
obtained by using the forms of ceremonial rooms as the basis.
[27] Of 40 pieces of pottery called “Tusayan,” figured in Professor
Holmes’ Pottery of the Pueblo Area (_Second Annual Report of the
Bureau of Ethnology_), all but three or possibly four came from
Chelly canyon and belong to the San Juan rather than to the Hopi
ware. Black-and-white pottery is very rare in collections of old Hopi
ware, but is most abundant in the cliff-houses of Chelly canyon and
the Mesa Verde ruins.
[28] The pottery from ruins in the Little Colorado basin, from Wukoki
at Black Falls to the Great Colorado, is more closely allied to that
of the drainage of the San Juan and its tributaries.
[29] There is of course very little ancient Zuñi ware in museums, but
such as we have justifies the conclusion stated above.
[30] Snake Ceremonials at Walpi, in _Journal of American Archæology
and Ethnology_, IV, 1894.
[31] See figure of Owakulti altar in the author’s account of the
Owakulti. Mr. Stewart Culin thus comments on the “hoop-and-pole”
game among Pueblos: “Similar ceremonies or games were practised
by the cliff-dwellers, as is attested by a number of objects from
Mancos canyon, Colorado, in the Free Museum of Science and Art of
the University of Pennsylvania.”—_Twenty-fourth Annual Report of the
Bureau of American Ethnology._
TRANSCRIBER’S NOTE
Obvious typographical errors and punctuation errors have been
corrected after careful comparison with other occurrences within
the text and consultation of external sources.
Some hyphens in words have been silently removed, some added,
when a predominant preference was found in the original book.
The name ‘Spruce-tree’ (with a hyphen) is used consistently in the
etext, except in quotations of Nordenskiöld where his use of
‘Sprucetree’ is retained.
Except for those changes noted below, all misspellings in the text,
and inconsistent or archaic usage, have been retained.
Pg 3: ‘Gustav Nordenksiöld’ replaced by ‘Gustav Nordenskiöld’.
Pg 16: ‘underlie their messa’ replaced by ‘underlie their mesa’.
Footnote 7: ‘Nordenskjöld’ replaced by ‘Nordenskiöld’.