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SCENE II. A Street. part two by william shakesper
Catagory:Theater
Author:
Posted Date:11/04/2024
Posted By:utopia online

CAPULET. But Montague is bound as well as I, In penalty alike; and ’tis not hard, I think, For men so old as we to keep the peace. PARIS. Of honourable reckoning are you both, And pity ’tis you liv’d at odds so long. But now my lord, what say you to my suit? CAPULET. But saying o’er what I have said before. My child is yet a stranger in the world, She hath not seen the change of fourteen years; Let two more summers wither in their pride Ere we may think her ripe to be a bride. PARIS. Younger than she are happy mothers made. CAPULET. And too soon marr’d are those so early made. The earth hath swallowed all my hopes but she, She is the hopeful lady of my earth: But woo her, gentle Paris, get her heart, My will to her consent is but a part; And she agree, within her scope of choice Lies my consent and fair according voice. This night I hold an old accustom’d feast, Whereto I have invited many a guest, Such as I love, and you among the store, One more, most welcome, makes my number more. At my poor house look to behold this night Earth-treading stars that make dark heaven light: Such comfort as do lusty young men feel When well apparell’d April on the heel Of limping winter treads, even such delight Among fresh female buds shall you this night Inherit at my house. Hear all, all see, And like her most whose merit most shall be: Which, on more view of many, mine, being one, May stand in number, though in reckoning none. Come, go with me. Go, sirrah, trudge about Through fair Verona; find those persons out Whose names are written there, [gives a paper] and to them say, My house and welcome on their pleasure stay. [Exeunt Capulet and Paris.] SERVANT. Find them out whose names are written here! It is written that the shoemaker should meddle with his yard and the tailor with his last, the fisher with his pencil, and the painter with his nets; but I am sent to find those persons whose names are here writ, and can never find what names the writing person hath here writ. I must to the learned. In good time! Enter Benvolio and Romeo. BENVOLIO. Tut, man, one fire burns out another’s burning, One pain is lessen’d by another’s anguish; Turn giddy, and be holp by backward turning; One desperate grief cures with another’s languish: Take thou some new infection to thy eye, And the rank poison of the old will die. ROMEO. Your plantain leaf is excellent for that. BENVOLIO. For what, I pray thee? ROMEO. For your broken shin. BENVOLIO. Why, Romeo, art thou mad? ROMEO. Not mad, but bound more than a madman is: Shut up in prison, kept without my food, Whipp’d and tormented and—God-den, good fellow. SERVANT. God gi’ go-den. I pray, sir, can you read? ROMEO. Ay, mine own fortune in my misery. SERVANT. Perhaps you have learned it without book. But I pray, can you read anything you see? ROMEO. Ay, If I know the letters and the language. SERVANT. Ye say honestly, rest you merry! ROMEO. Stay, fellow; I can read. [He reads the letter.] Signior Martino and his wife and daughters; County Anselmo and his beauteous sisters; The lady widow of Utruvio; Signior Placentio and his lovely nieces; Mercutio and his brother Valentine; Mine uncle Capulet, his wife, and daughters; My fair niece Rosaline and Livia; Signior Valentio and his cousin Tybalt; Lucio and the lively Helena. A fair assembly. [Gives back the paper] Whither should they come? SERVANT. Up. ROMEO. Whither to supper? SERVANT. To our house. ROMEO. Whose house? SERVANT. My master’s. ROMEO. Indeed I should have ask’d you that before. SERVANT. Now I’ll tell you without asking. My master is the great rich Capulet, and if you be not of the house of Montagues, I pray come and crush a cup of wine. Rest you merry. [Exit.] BENVOLIO. At this same ancient feast of Capulet’s Sups the fair Rosaline whom thou so lov’st; With all the admired beauties of Verona. Go thither and with unattainted eye, Compare her face with some that I shall show, And I will make thee think thy swan a crow. ROMEO. When the devout religion of mine eye Maintains such falsehood, then turn tears to fire; And these who, often drown’d, could never die, Transparent heretics, be burnt for liars. One fairer than my love? The all-seeing sun Ne’er saw her match since first the world begun. BENVOLIO. Tut, you saw her fair, none else being by, Herself pois’d with herself in either eye: But in that crystal scales let there be weigh’d Your lady’s love against some other maid That I will show you shining at this feast, And she shall scant show well that now shows best. ROMEO. I’ll go along, no such sight to be shown, But to rejoice in splendour of my own.


Type:Social
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ACT I SCENE I. A public place. by William Shakespeare
Catagory:Theater
Author:
Posted Date:11/04/2024
Posted By:utopia online

SAMPSON. Gregory, on my word, we’ll not carry coals. GREGORY. No, for then we should be colliers. SAMPSON. I mean, if we be in choler, we’ll draw. GREGORY. Ay, while you live, draw your neck out o’ the collar. SAMPSON. I strike quickly, being moved. GREGORY. But thou art not quickly moved to strike. SAMPSON. A dog of the house of Montague moves me. GREGORY. To move is to stir; and to be valiant is to stand: therefore, if thou art moved, thou runn’st away. SAMPSON. A dog of that house shall move me to stand. I will take the wall of any man or maid of Montague’s. GREGORY. That shows thee a weak slave, for the weakest goes to the wall. SAMPSON. True, and therefore women, being the weaker vessels, are ever thrust to the wall: therefore I will push Montague’s men from the wall, and thrust his maids to the wall. GREGORY. The quarrel is between our masters and us their men. SAMPSON. ’Tis all one, I will show myself a tyrant: when I have fought with the men I will be civil with the maids, I will cut off their heads. GREGORY. The heads of the maids? SAMPSON. Ay, the heads of the maids, or their maidenheads; take it in what sense thou wilt. GREGORY. They must take it in sense that feel it. SAMPSON. Me they shall feel while I am able to stand: and ’tis known I am a pretty piece of flesh. GREGORY. ’Tis well thou art not fish; if thou hadst, thou hadst been poor John. Draw thy tool; here comes of the house of Montagues. Enter Abram and Balthasar. SAMPSON. My naked weapon is out: quarrel, I will back thee. GREGORY. How? Turn thy back and run? SAMPSON. Fear me not. GREGORY. No, marry; I fear thee! SAMPSON. Let us take the law of our sides; let them begin. GREGORY. I will frown as I pass by, and let them take it as they list. SAMPSON. Nay, as they dare. I will bite my thumb at them, which is disgrace to them if they bear it. ABRAM. Do you bite your thumb at us, sir? SAMPSON. I do bite my thumb, sir. ABRAM. Do you bite your thumb at us, sir? SAMPSON. Is the law of our side if I say ay? GREGORY. No. SAMPSON. No sir, I do not bite my thumb at you, sir; but I bite my thumb, sir. GREGORY. Do you quarrel, sir? ABRAM. Quarrel, sir? No, sir. SAMPSON. But if you do, sir, I am for you. I serve as good a man as you. ABRAM. No better. SAMPSON. Well, sir. Enter Benvolio. GREGORY. Say better; here comes one of my master’s kinsmen. SAMPSON. Yes, better, sir. ABRAM. You lie. SAMPSON. Draw, if you be men. Gregory, remember thy washing blow. [They fight.] BENVOLIO. Part, fools! put up your swords, you know not what you do. [Beats down their swords.] Enter Tybalt. TYBALT. What, art thou drawn among these heartless hinds? Turn thee Benvolio, look upon thy death. BENVOLIO. I do but keep the peace, put up thy sword, Or manage it to part these men with me. TYBALT. What, drawn, and talk of peace? I hate the word As I hate hell, all Montagues, and thee: Have at thee, coward. [They fight.] Enter three or four Citizens with clubs. FIRST CITIZEN. Clubs, bills and partisans! Strike! Beat them down! Down with the Capulets! Down with the Montagues! Enter Capulet in his gown, and Lady Capulet. CAPULET. What noise is this? Give me my long sword, ho! LADY CAPULET. A crutch, a crutch! Why call you for a sword? CAPULET. My sword, I say! Old Montague is come, And flourishes his blade in spite of me. Enter Montague and his Lady Montague. MONTAGUE. Thou villain Capulet! Hold me not, let me go. LADY MONTAGUE. Thou shalt not stir one foot to seek a foe. Enter Prince Escalus, with Attendants. PRINCE. Rebellious subjects, enemies to peace, Profaners of this neighbour-stained steel,— Will they not hear? What, ho! You men, you beasts, That quench the fire of your pernicious rage With purple fountains issuing from your veins, On pain of torture, from those bloody hands Throw your mistemper’d weapons to the ground And hear the sentence of your moved prince. Three civil brawls, bred of an airy word, By thee, old Capulet, and Montague, Have thrice disturb’d the quiet of our streets, And made Verona’s ancient citizens Cast by their grave beseeming ornaments, To wield old partisans, in hands as old, Canker’d with peace, to part your canker’d hate. If ever you disturb our streets again, Your lives shall pay the forfeit of the peace. For this time all the rest depart away: You, Capulet, shall go along with me, And Montague, come you this afternoon, To know our farther pleasure in this case, To old Free-town, our common judgement-place. Once more, on pain of death, all men depart. [Exeunt Prince and Attendants; Capulet, Lady Capulet, Tybalt, Citizens and Servants.] MONTAGUE. Who set this ancient quarrel new abroach? Speak, nephew, were you by when it began? BENVOLIO. Here were the servants of your adversary And yours, close fighting ere I did approach. I drew to part them, in the instant came The fiery Tybalt, with his sword prepar’d, Which, as he breath’d defiance to my ears, He swung about his head, and cut the winds, Who nothing hurt withal, hiss’d him in scorn. While we were interchanging thrusts and blows Came more and more, and fought on part and part, Till the Prince came, who parted either part. LADY MONTAGUE. O where is Romeo, saw you him today? Right glad I am he was not at this fray. BENVOLIO. Madam, an hour before the worshipp’d sun Peer’d forth the golden window of the east, A troubled mind drave me to walk abroad, Where underneath the grove of sycamore That westward rooteth from this city side, So early walking did I see your son. Towards him I made, but he was ware of me, And stole into the covert of the wood. I, measuring his affections by my own, Which then most sought where most might not be found, Being one too many by my weary self, Pursu’d my humour, not pursuing his, And gladly shunn’d who gladly fled from me. MONTAGUE. Many a morning hath he there been seen, With tears augmenting the fresh morning’s dew, Adding to clouds more clouds with his deep sighs; But all so soon as the all-cheering sun Should in the farthest east begin to draw The shady curtains from Aurora’s bed, Away from light steals home my heavy son, And private in his chamber pens himself, Shuts up his windows, locks fair daylight out And makes himself an artificial night. Black and portentous must this humour prove, Unless good counsel may the cause remove. BENVOLIO. My noble uncle, do you know the cause? MONTAGUE. I neither know it nor can learn of him. BENVOLIO. Have you importun’d him by any means? MONTAGUE. Both by myself and many other friends; But he, his own affections’ counsellor, Is to himself—I will not say how true— But to himself so secret and so close, So far from sounding and discovery, As is the bud bit with an envious worm Ere he can spread his sweet leaves to the air, Or dedicate his beauty to the sun. Could we but learn from whence his sorrows grow, We would as willingly give cure as know. Enter Romeo. BENVOLIO. See, where he comes. So please you step aside; I’ll know his grievance or be much denied. MONTAGUE. I would thou wert so happy by thy stay To hear true shrift. Come, madam, let’s away, [Exeunt Montague and Lady Montague.] BENVOLIO. Good morrow, cousin. ROMEO. Is the day so young? BENVOLIO. But new struck nine. ROMEO. Ay me, sad hours seem long. Was that my father that went hence so fast? BENVOLIO. It was. What sadness lengthens Romeo’s hours? ROMEO. Not having that which, having, makes them short. BENVOLIO. In love? ROMEO. Out. BENVOLIO. Of love? ROMEO. Out of her favour where I am in love. BENVOLIO. Alas that love so gentle in his view, Should be so tyrannous and rough in proof. ROMEO. Alas that love, whose view is muffled still, Should, without eyes, see pathways to his will! Where shall we dine? O me! What fray was here? Yet tell me not, for I have heard it all. Here’s much to do with hate, but more with love: Why, then, O brawling love! O loving hate! O anything, of nothing first create! O heavy lightness! serious vanity! Misshapen chaos of well-seeming forms! Feather of lead, bright smoke, cold fire, sick health! Still-waking sleep, that is not what it is! This love feel I, that feel no love in this. Dost thou not laugh? BENVOLIO. No coz, I rather weep. ROMEO. Good heart, at what? BENVOLIO. At thy good heart’s oppression. ROMEO. Why such is love’s transgression. Griefs of mine own lie heavy in my breast, Which thou wilt propagate to have it prest With more of thine. This love that thou hast shown Doth add more grief to too much of mine own. Love is a smoke made with the fume of sighs; Being purg’d, a fire sparkling in lovers’ eyes; Being vex’d, a sea nourish’d with lovers’ tears: What is it else? A madness most discreet, A choking gall, and a preserving sweet. Farewell, my coz. [Going.] BENVOLIO. Soft! I will go along: And if you leave me so, you do me wrong. ROMEO. Tut! I have lost myself; I am not here. This is not Romeo, he’s some other where. BENVOLIO. Tell me in sadness who is that you love? ROMEO. What, shall I groan and tell thee? BENVOLIO. Groan! Why, no; but sadly tell me who. ROMEO. Bid a sick man in sadness make his will, A word ill urg’d to one that is so ill. In sadness, cousin, I do love a woman. BENVOLIO. I aim’d so near when I suppos’d you lov’d. ROMEO. A right good markman, and she’s fair I love. BENVOLIO. A right fair mark, fair coz, is soonest hit. ROMEO. Well, in that hit you miss: she’ll not be hit With Cupid’s arrow, she hath Dian’s wit; And in strong proof of chastity well arm’d, From love’s weak childish bow she lives uncharm’d. She will not stay the siege of loving terms Nor bide th’encounter of assailing eyes, Nor ope her lap to saint-seducing gold: O she’s rich in beauty, only poor That when she dies, with beauty dies her store. BENVOLIO. Then she hath sworn that she will still live chaste? ROMEO. She hath, and in that sparing makes huge waste; For beauty starv’d with her severity, Cuts beauty off from all posterity. She is too fair, too wise; wisely too fair, To merit bliss by making me despair. She hath forsworn to love, and in that vow Do I live dead, that live to tell it now. BENVOLIO. Be rul’d by me, forget to think of her. ROMEO. O teach me how I should forget to think. BENVOLIO. By giving liberty unto thine eyes; Examine other beauties. ROMEO. ’Tis the way To call hers, exquisite, in question more. These happy masks that kiss fair ladies’ brows, Being black, puts us in mind they hide the fair; He that is strucken blind cannot forget The precious treasure of his eyesight lost. Show me a mistress that is passing fair, What doth her beauty serve but as a note Where I may read who pass’d that passing fair? Farewell, thou canst not teach me to forget. BENVOLIO. I’ll pay that doctrine, or else die in debt.


Type:Social
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FRIENDSHIP Author: Henry David Thoreau
Catagory:Phoeme
Author:
Posted Date:11/04/2024
Posted By:utopia online

Friends, Romans, Countrymen, and Lovers.’ Let such pure hate still underprop Our love, that we may be Each other’s conscience, And have our sympathy Mainly from thence. We’ll one another treat like gods, And all the faith we have In virtue and in truth, bestow On either, and suspicion leave To gods below.{27} Two solitary stars— Unmeasured systems far Between us roll; But by our conscious light we are Determined to one pole. What need confound the sphere?— Love can afford to wait; For it no hour’s too late That witnesseth one duty’s end, Or to another doth beginning lend. It will subserve no use, More than the tints of flowers; Only the independent guest Frequents its bowers, Inherits its bequest.{28} No speech, though kind, has it; But kinder silence doles Unto its mates; By night consoles, By day congratulates. What saith the tongue to tongue? What heareth ear of ear? By the decrees of fate From year to year, Does it communicate. Pathless the gulf of feeling yawns; No trivial bridge of words, Or arch of boldest span, Can leap the moat that girds The sincere man.{29} No show of bolts and bars Can keep the foeman out, Or ’scape his secret mine, Who entered with the doubt That drew the line. No warder at the gate Can let the friendly in; But, like the sun, o’er all He will the castle win, And shine along the wall. There’s nothing in the world I know That can escape from love, For every depth it goes below, And every height above.{30} It waits, as waits the sky Until the clouds go by, Yet shines serenely on With an eternal day, Alike when they are gone, And when they stay. Implacable is Love,— Foes may be bought or teased From their hostile intent, But he goes unappeased Who is on kindness bent.


Type:Social
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INSPIRATION Author: Henry David Thoreau
Catagory:Phoeme
Author:
Posted Date:11/04/2024
Posted By:utopia online

Whate’er we leave to God, God does, And blesses us; The work we choose should be our own, God leaves alone. ———— If with light head erect I sing, Though all the Muses lend their force, From my poor love of anything, The verse is weak and shallow as its source. But if with bended neck I grope Listening behind me for my wit, With faith superior to hope, More anxious to keep back than forward it;{4} Making my soul accomplice there Unto the flame my heart hath lit, Then will the verse for ever wear— Time cannot bend the line which God hath writ. Always the general show of things Floats in review before my mind, And such true love and reverence brings, That sometimes I forget that I am blind. But now there comes unsought, unseen, Some clear divine electuary, And I, who had but sensual been, Grow sensible, and as God is, am wary. I hearing get, who had but ears, And sight, who had but eyes before,{5} I moments live, who lived but years, And truth discern, who knew but learning’s lore. I hear beyond the range of sound, I see beyond the range of sight, New earths and skies and seas around, And in my day the sun doth pale his light. A clear and ancient harmony Pierces my soul through all its din, As through its utmost melody,— Farther behind than they, farther within. More swift its bolt than lightning is, Its voice than thunder is more loud, It doth expand my privacies To all, and leave me single in the crowd.{6} It speaks with such authority, With so serene and lofty tone, That idle Time runs gadding by, And leaves me with Eternity alone. Now chiefly is my natal hour, And only now my prime of life, Of manhood’s strength it is the flower, ’Tis peace’s end and war’s beginning strife. It comes in summer’s broadest noon, By a grey wall or some chance place, Unseasoning Time, insulting June, And vexing day with its presuming face. Such fragrance round my couch it makes, More rich than are Arabian drugs,{7} That my soul scents its life and wakes The body up beneath its perfumed rugs. Such is the Muse, the heavenly maid, The star that guides our mortal course, Which shows where life’s true kernel’s laid, Its wheat’s fine flour, and its undying force. She with one breath attunes the spheres, And also my poor human heart, With one impulse propels the years Around, and gives my throbbing pulse its start. I will not doubt for evermore, Nor falter from a steadfast faith,{8} For though the system be turned o’er, God takes not back the word which once he saith. I will not doubt the love untold Which not my worth nor want has bought, Which wooed me young, and wooes me old, And to this evening hath me brought. My memory I’ll educate To know the one historic truth, Remembering to the latest date The only true and sole immortal youth. Be but thy inspiration given, No matter through what danger sought,{9} I’ll fathom hell or climb to heaven, And yet esteem that cheap which love has bought. ———— Fame cannot tempt the bard Who’s famous with his God, Nor laurel him reward Who has his Maker’s nod.


Type:Social
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NATURE Author: Henry David Thoreau
Catagory:Phoeme
Author:
Posted Date:11/04/2024
Posted By:utopia online

O Nature! I do not aspire To be the highest in thy quire,— To be a meteor in the sky, Or comet that may range on high; Only a zephyr that may blow Among the reeds by the river low; Give me thy most privy place Where to run my airy race. In some withdrawn, unpublic mead Let me sigh upon a reed, Or in the woods, with leafy din, Whisper the still evening in:{2} Some still work give me to do,— Only—be it near to you! For I’d rather be thy child And pupil, in the forest wild, Than be the king of men elsewhere, And most sovereign slave of care: To have one moment of thy dawn, Than share the city’s year forlorn.


Type:Social
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Incidents in the Life of a Slave Girl, Written by Herself Author: Harriet A. Jacobs Editor: Lydia Maria Child
Catagory: History
Author:
Posted Date:11/04/2024
Posted By:utopia online

Why does the slave ever love? Why allow the tendrils of the heart to twine around objects which may at any moment be wrenched away by the hand of violence? When separations come by the hand of death, the pious soul can bow in resignation, and say, “Not my will, but thine be done, O Lord!” But when the ruthless hand of man strikes the blow, regardless of the misery he causes, it is hard to be submissive. I did not reason thus when I was a young girl. Youth will be youth. I loved, and I indulged the hope that the dark clouds around me would turn out a bright lining. I forgot that in the land of my birth the shadows are too dense for light to penetrate. A land “Where laughter is not mirth; nor thought the mind; Nor words a language; nor e’en men mankind. Where cries reply to curses, shrieks to blows, And each is tortured in his separate hell.” There was in the neighborhood a young colored carpenter; a free-born man. We had been well acquainted in childhood, and frequently met together afterwards. We became mutually attached, and he proposed to marry me. I loved him with all the ardor of a young girl’s first love. But when I reflected that I was a slave, and that the laws gave no sanction to the marriage of such, my heart sank within me. My lover wanted to buy me; but I knew that Dr. Flint was too wilful and arbitrary a man to consent to that arrangement. From him, I was sure of experiencing all sorts of opposition, and I had nothing to hope from my mistress. She would have been delighted to have got rid of me, but not in that way. It would have relieved her mind of a burden if she could have seen me sold to some distant state, but if I was married near home I should be just as much in her husband’s power as I had previously been,—for the husband of a slave has no power to protect her. Moreover, my mistress, like many others, seemed to think that slaves had no right to any family ties of their own; that they were created merely to wait upon the family of the mistress. I once heard her abuse a young slave girl, who told her that a colored man wanted to make her his wife. “I will have you peeled and pickled, my lady,” said she, “if I ever hear you mention that subject again. Do you suppose that I will have you tending my children with the children of that nigger?” The girl to whom she said this had a mulatto child, of course not acknowledged by its father. The poor black man who loved her would have been proud to acknowledge his helpless offspring. Many and anxious were the thoughts I revolved in my mind. I was at a loss what to do. Above all things, I was desirous to spare my lover the insults that had cut so deeply into my own soul. I talked with my grandmother about it, and partly told her my fears. I did not dare to tell her the worst. She had long suspected all was not right, and if I confirmed her suspicions I knew a storm would rise that would prove the overthrow of all my hopes. This love-dream had been my support through many trials; and I could not bear to run the risk of having it suddenly dissipated. There was a lady in the neighborhood, a particular friend of Dr. Flint’s, who often visited the house. I had a great respect for her, and she had always manifested a friendly interest in me. Grandmother thought she would have great influence with the doctor. I went to this lady, and told her my story. I told her I was aware that my lover’s being a free-born man would prove a great objection; but he wanted to buy me; and if Dr. Flint would consent to that arrangement, I felt sure he would be willing to pay any reasonable price. She knew that Mrs. Flint disliked me; therefore, I ventured to suggest that perhaps my mistress would approve of my being sold, as that would rid her of me. The lady listened with kindly sympathy, and promised to do her utmost to promote my wishes. She had an interview with the doctor, and I believe she pleaded my cause earnestly; but it was all to no purpose. How I dreaded my master now! Every minute I expected to be summoned to his presence; but the day passed, and I heard nothing from him. The next morning, a message was brought to me: “Master wants you in his study.” I found the door ajar, and I stood a moment gazing at the hateful man who claimed a right to rule me, body and soul. I entered, and tried to appear calm. I did not want him to know how my heart was bleeding. He looked fixedly at me, with an expression which seemed to say, “I have half a mind to kill you on the spot.” At last he broke the silence, and that was a relief to both of us. “So you want to be married, do you?” said he, “and to a free nigger.” “Yes, sir.” “Well, I’ll soon convince you whether I am your master, or the nigger fellow you honor so highly. If you must have a husband, you may take up with one of my slaves.” What a situation I should be in, as the wife of one of his slaves, even if my heart had been interested! I replied, “Don’t you suppose, sir, that a slave can have some preference about marrying? Do you suppose that all men are alike to her?” “Do you love this nigger?” said he, abruptly. “Yes, sir.” “How dare you tell me so!” he exclaimed, in great wrath. After a slight pause, he added, “I supposed you thought more of yourself; that you felt above the insults of such puppies.” I replied, “If he is a puppy I am a puppy, for we are both of the negro race. It is right and honorable for us to love each other. The man you call a puppy never insulted me, sir; and he would not love me if he did not believe me to be a virtuous woman.” He sprang upon me like a tiger, and gave me a stunning blow. It was the first time he had ever struck me; and fear did not enable me to control my anger. When I had recovered a little from the effects, I exclaimed, “You have struck me for answering you honestly. How I despise you!” There was silence for some minutes. Perhaps he was deciding what should be my punishment; or, perhaps, he wanted to give me time to reflect on what I had said, and to whom I had said it. Finally, he asked, “Do you know what you have said?” “Yes, sir; but your treatment drove me to it.” “Do you know that I have a right to do as I like with you,—that I can kill you, if I please?” “You have tried to kill me, and I wish you had; but you have no right to do as you like with me.” “Silence!” he exclaimed, in a thundering voice. “By heavens, girl, you forget yourself too far! Are you mad? If you are, I will soon bring you to your senses. Do you think any other master would bear what I have borne from you this morning? Many masters would have killed you on the spot. How would you like to be sent to jail for your insolence?” “I know I have been disrespectful, sir,” I replied; “but you drove me to it; I couldn’t help it. As for the jail, there would be more peace for me there than there is here.” “You deserve to go there,” said he, “and to be under such treatment, that you would forget the meaning of the word peace. It would do you good. It would take some of your high notions out of you. But I am not ready to send you there yet, notwithstanding your ingratitude for all my kindness and forbearance. You have been the plague of my life. I have wanted to make you happy, and I have been repaid with the basest ingratitude; but though you have proved yourself incapable of appreciating my kindness, I will be lenient towards you, Linda. I will give you one more chance to redeem your character. If you behave yourself and do as I require, I will forgive you and treat you as I always have done; but if you disobey me, I will punish you as I would the meanest slave on my plantation. Never let me hear that fellow’s name mentioned again. If I ever know of your speaking to him, I will cowhide you both; and if I catch him lurking about my premises, I will shoot him as soon as I would a dog. Do you hear what I say? I’ll teach you a lesson about marriage and free niggers! Now go, and let this be the last time I have occasion to speak to you on this subject.” Reader, did you ever hate? I hope not. I never did but once; and I trust I never shall again. Somebody has called it “the atmosphere of hell;” and I believe it is so. For a fortnight the doctor did not speak to me. He thought to mortify me; to make me feel that I had disgraced myself by receiving the honorable addresses of a respectable colored man, in preference to the base proposals of a white man. But though his lips disdained to address me, his eyes were very loquacious. No animal ever watched its prey more narrowly than he watched me. He knew that I could write, though he had failed to make me read his letters; and he was now troubled lest I should exchange letters with another man. After a while he became weary of silence; and I was sorry for it. One morning, as he passed through the hall, to leave the house, he contrived to thrust a note into my hand. I thought I had better read it, and spare myself the vexation of having him read it to me. It expressed regret for the blow he had given me, and reminded me that I myself was wholly to blame for it. He hoped I had become convinced of the injury I was doing myself by incurring his displeasure. He wrote that he had made up his mind to go to Louisiana; that he should take several slaves with him, and intended I should be one of the number. My mistress would remain where she was; therefore I should have nothing to fear from that quarter. If I merited kindness from him, he assured me that it would be lavishly bestowed. He begged me to think over the matter, and answer the following day. The next morning I was called to carry a pair of scissors to his room. I laid them on the table, with the letter beside them. He thought it was my answer, and did not call me back. I went as usual to attend my young mistress to and from school. He met me in the street, and ordered me to stop at his office on my way back. When I entered, he showed me his letter, and asked me why I had not answered it. I replied, “I am your daughter’s property, and it is in your power to send me, or take me, wherever you please.” He said he was very glad to find me so willing to go, and that we should start early in the autumn. He had a large practice in the town, and I rather thought he had made up the story merely to frighten me. However that might be, I was determined that I would never go to Louisiana with him. Summer passed away, and early in the autumn Dr. Flint’s eldest son was sent to Louisiana to examine the country, with a view to emigrating. That news did not disturb me. I knew very well that I should not be sent with him. That I had not been taken to the plantation before this time, was owing to the fact that his son was there. He was jealous of his son; and jealousy of the overseer had kept him from punishing me by sending me into the fields to work. Is it strange that I was not proud of these protectors? As for the overseer, he was a man for whom I had less respect than I had for a bloodhound. Young Mr. Flint did not bring back a favorable report of Louisiana, and I heard no more of that scheme. Soon after this, my lover met me at the corner of the street, and I stopped to speak to him. Looking up, I saw my master watching us from his window. I hurried home, trembling with fear. I was sent for, immediately, to go to his room. He met me with a blow. “When is mistress to be married?” said he, in a sneering tone. A shower of oaths and imprecations followed. How thankful I was that my lover was a free man! that my tyrant had no power to flog him for speaking to me in the street! Again and again I revolved in my mind how all this would end. There was no hope that the doctor would consent to sell me on any terms. He had an iron will, and was determined to keep me, and to conquer me. My lover was an intelligent and religious man. Even if he could have obtained permission to marry me while I was a slave, the marriage would give him no power to protect me from my master. It would have made him miserable to witness the insults I should have been subjected to. And then, if we had children, I knew they must “follow the condition of the mother.” What a terrible blight that would be on the heart of a free, intelligent father! For his sake, I felt that I ought not to link his fate with my own unhappy destiny. He was going to Savannah to see about a little property left him by an uncle; and hard as it was to bring my feelings to it, I earnestly entreated him not to come back. I advised him to go to the Free States, where his tongue would not be tied, and where his intelligence would be of more avail to him. He left me, still hoping the day would come when I could be bought. With me the lamp of hope had gone out. The dream of my girlhood was over. I felt lonely and desolate. Still I was not stripped of all. I still had my good grandmother, and my affectionate brother. When he put his arms round my neck, and looked into my eyes, as if to read there the troubles I dared not tell, I felt that I still had something to love. But even that pleasant emotion was chilled by the reflection that he might be torn from me at any moment, by some sudden freak of my master. If he had known how we loved each other, I think he would have exulted in separating us. We often planned together how we could get to the north. But, as William remarked, such things are easier said than done. My movements were very closely watched, and we had no means of getting any money to defray our expenses. As for grandmother, she was strongly opposed to her children’s undertaking any such project. She had not forgotten poor Benjamin’s sufferings, and she was afraid that if another child tried to escape, he would have a similar or a worse fate. To me, nothing seemed more dreadful than my present life. I said to myself, “William must be free. He shall go to the north, and I will follow him.” Many a slave sister has formed the same plans. VIII. What Slaves Are Taught To Think Of The North. Slaveholders pride themselves upon being honorable men; but if you were to hear the enormous lies they tell their slaves, you would have small respect for their veracity. I have spoken plain English. Pardon me. I cannot use a milder term. When they visit the north, and return home, they tell their slaves of the runaways they have seen, and describe them to be in the most deplorable condition. A slaveholder once told me that he had seen a runaway friend of mine in New York, and that she besought him to take her back to her master, for she was literally dying of starvation; that many days she had only one cold potato to eat, and at other times could get nothing at all. He said he refused to take her, because he knew her master would not thank him for bringing such a miserable wretch to his house. He ended by saying to me, “This is the punishment she brought on herself for running away from a kind master.” This whole story was false. I afterwards staid with that friend in New York, and found her in comfortable circumstances. She had never thought of such a thing as wishing to go back to slavery. Many of the slaves believe such stories, and think it is not worth while to exchange slavery for such a hard kind of freedom. It is difficult to persuade such that freedom could make them useful men, and enable them to protect their wives and children. If those heathen in our Christian land had as much teaching as some Hindoos, they would think otherwise. They would know that liberty is more valuable than life. They would begin to understand their own capabilities, and exert themselves to become men and women. But while the Free States sustain a law which hurls fugitives back into slavery, how can the slaves resolve to become men? There are some who strive to protect wives and daughters from the insults of their masters; but those who have such sentiments have had advantages above the general mass of slaves. They have been partially civilized and Christianized by favorable circumstances. Some are bold enough to utter such sentiments to their masters. O, that there were more of them! Some poor creatures have been so brutalized by the lash that they will sneak out of the way to give their masters free access to their wives and daughters. Do you think this proves the black man to belong to an inferior order of beings? What would you be, if you had been born and brought up a slave, with generations of slaves for ancestors? I admit that the black man is inferior. But what is it that makes him so? It is the ignorance in which white men compel him to live; it is the torturing whip that lashes manhood out of him; it is the fierce bloodhounds of the South, and the scarcely less cruel human bloodhounds of the north, who enforce the Fugitive Slave Law. They do the work. Southern gentlemen indulge in the most contemptuous expressions about the Yankees, while they, on their part, consent to do the vilest work for them, such as the ferocious bloodhounds and the despised negro-hunters are employed to do at home. When southerners go to the north, they are proud to do them honor; but the northern man is not welcome south of Mason and Dixon’s line, unless he suppresses every thought and feeling at variance with their “peculiar institution.” Nor is it enough to be silent. The masters are not pleased, unless they obtain a greater degree of subservience than that; and they are generally accommodated. Do they respect the northerner for this? I trow not. Even the slaves despise “a northern man with southern principles;” and that is the class they generally see. When northerners go to the south to reside, they prove very apt scholars. They soon imbibe the sentiments and disposition of their neighbors, and generally go beyond their teachers. Of the two, they are proverbially the hardest masters. They seem to satisfy their consciences with the doctrine that God created the Africans to be slaves. What a libel upon the heavenly Father, who “made of one blood all nations of men!” And then who are Africans? Who can measure the amount of Anglo-Saxon blood coursing in the veins of American slaves? I have spoken of the pains slaveholders take to give their slaves a bad opinion of the north; but, notwithstanding this, intelligent slaves are aware that they have many friends in the Free States. Even the most ignorant have some confused notions about it. They knew that I could read; and I was often asked if I had seen any thing in the newspapers about white folks over in the big north, who were trying to get their freedom for them. Some believe that the abolitionists have already made them free, and that it is established by law, but that their masters prevent the law from going into effect. One woman begged me to get a newspaper and read it over. She said her husband told her that the black people had sent word to the queen of ’Merica that they were all slaves; that she didn’t believe it, and went to Washington city to see the president about it. They quarrelled; she drew her sword upon him, and swore that he should help her to make them all free. That poor, ignorant woman thought that America was governed by a Queen, to whom the President was subordinate. I wish the President was subordinate to Queen Justice. IX. Sketches Of Neighboring Slaveholders. There was a planter in the country, not far from us, whom I will call Mr. Litch. He was an ill-bred, uneducated man, but very wealthy. He had six hundred slaves, many of whom he did not know by sight. His extensive plantation was managed by well-paid overseers. There was a jail and a whipping post on his grounds; and whatever cruelties were perpetrated there, they passed without comment. He was so effectually screened by his great wealth that he was called to no account for his crimes, not even for murder. Various were the punishments resorted to. A favorite one was to tie a rope round a man’s body, and suspend him from the ground. A fire was kindled over him, from which was suspended a piece of fat pork. As this cooked, the scalding drops of fat continually fell on the bare flesh. On his own plantation, he required very strict obedience to the eighth commandment. But depredations on the neighbors were allowable, provided the culprit managed to evade detection or suspicion. If a neighbor brought a charge of theft against any of his slaves, he was browbeaten by the master, who assured him that his slaves had enough of every thing at home, and had no inducement to steal. No sooner was the neighbor’s back turned, than the accused was sought out, and whipped for his lack of discretion. If a slave stole from him even a pound of meat or a peck of corn, if detection followed, he was put in chains and imprisoned, and so kept till his form was attenuated by hunger and suffering. A freshet once bore his wine cellar and meat house miles away from the plantation. Some slaves followed, and secured bits of meat and bottles of wine. Two were detected; a ham and some liquor being found in their huts. They were summoned by their master. No words were used, but a club felled them to the ground. A rough box was their coffin, and their interment was a dog’s burial. Nothing was said. Murder was so common on his plantation that he feared to be alone after nightfall. He might have believed in ghosts. His brother, if not equal in wealth, was at least equal in cruelty. His bloodhounds were well trained. Their pen was spacious, and a terror to the slaves. They were let loose on a runaway, and, if they tracked him, they literally tore the flesh from his bones. When this slaveholder died, his shrieks and groans were so frightful that they appalled his own friends. His last words were, “I am going to hell; bury my money with me.” After death his eyes remained open. To press the lids down, silver dollars were laid on them. These were buried with him. From this circumstance, a rumor went abroad that his coffin was filled with money. Three times his grave was opened, and his coffin taken out. The last time, his body was found on the ground, and a flock of buzzards were pecking at it. He was again interred, and a sentinel set over his grave. The perpetrators were never discovered. Cruelty is contagious in uncivilized communities. Mr. Conant, a neighbor of Mr. Litch, returned from town one evening in a partial state of intoxication. His body servant gave him some offence. He was divested of his clothes, except his shirt, whipped, and tied to a large tree in front of the house. It was a stormy night in winter. The wind blew bitterly cold, and the boughs of the old tree crackled under falling sleet. A member of the family, fearing he would freeze to death, begged that he might be taken down; but the master would not relent. He remained there three hours; and, when he was cut down, he was more dead than alive. Another slave, who stole a pig from this master, to appease his hunger, was terribly flogged. In desperation, he tried to run away. But at the end of two miles, he was so faint with loss of blood, he thought he was dying. He had a wife, and he longed to see her once more. Too sick to walk, he crept back that long distance on his hands and knees. When he reached his master’s, it was night. He had not strength to rise and open the gate. He moaned, and tried to call for help. I had a friend living in the same family. At last his cry reached her. She went out and found the prostrate man at the gate. She ran back to the house for assistance, and two men returned with her. They carried him in, and laid him on the floor. The back of his shirt was one clot of blood. By means of lard, my friend loosened it from the raw flesh. She bandaged him, gave him cool drink, and left him to rest. The master said he deserved a hundred more lashes. When his own labor was stolen from him, he had stolen food to appease his hunger. This was his crime. Another neighbor was a Mrs. Wade. At no hour of the day was there cessation of the lash on her premises. Her labors began with the dawn, and did not cease till long after nightfall. The barn was her particular place of torture. There she lashed the slaves with the might of a man. An old slave of hers once said to me, “It is hell in missis’s house. ’Pears I can never get out. Day and night I prays to die.” The mistress died before the old woman, and, when dying, entreated her husband not to permit any one of her slaves to look on her after death. A slave who had nursed her children, and had still a child in her care, watched her chance, and stole with it in her arms to the room where lay her dead mistress. She gazed a while on her, then raised her hand and dealt two blows on her face, saying, as she did so, “The devil is got you now!” She forgot that the child was looking on. She had just begun to talk; and she said to her father, “I did see ma, and mammy did strike ma, so,” striking her own face with her little hand. The master was startled. He could not imagine how the nurse could obtain access to the room where the corpse lay; for he kept the door locked. He questioned her. She confessed that what the child had said was true, and told how she had procured the key. She was sold to Georgia. In my childhood I knew a valuable slave, named Charity, and loved her, as all children did. Her young mistress married, and took her to Louisiana. Her little boy, James, was sold to a good sort of master. He became involved in debt, and James was sold again to a wealthy slaveholder, noted for his cruelty. With this man he grew up to manhood, receiving the treatment of a dog. After a severe whipping, to save himself from further infliction of the lash, with which he was threatened, he took to the woods. He was in a most miserable condition—cut by the cowskin, half naked, half starved, and without the means of procuring a crust of bread. Some weeks after his escape, he was captured, tied, and carried back to his master’s plantation. This man considered punishment in his jail, on bread and water, after receiving hundreds of lashes, too mild for the poor slave’s offence. Therefore he decided, after the overseer should have whipped him to his satisfaction, to have him placed between the screws of the cotton gin, to stay as long as he had been in the woods. This wretched creature was cut with the whip from his head to his feet, then washed with strong brine, to prevent the flesh from mortifying, and make it heal sooner than it otherwise would. He was then put into the cotton gin, which was screwed down, only allowing him room to turn on his side when he could not lie on his back. Every morning a slave was sent with a piece of bread and bowl of water, which were placed within reach of the poor fellow. The slave was charged, under penalty of severe punishment, not to speak to him. Four days passed, and the slave continued to carry the bread and water. On the second morning, he found the bread gone, but the water untouched. When he had been in the press four days and five nights, the slave informed his master that the water had not been used for four mornings, and that a horrible stench came from the gin house. The overseer was sent to examine into it. When the press was unscrewed, the dead body was found partly eaten by rats and vermin. Perhaps the rats that devoured his bread had gnawed him before life was extinct. Poor Charity! Grandmother and I often asked each other how her affectionate heart would bear the news, if she should ever hear of the murder of her son. We had known her husband, and knew that James was like him in manliness and intelligence. These were the qualities that made it so hard for him to be a plantation slave. They put him into a rough box, and buried him with less feeling than would have been manifested for an old house dog. Nobody asked any questions. He was a slave; and the feeling was that the master had a right to do what he pleased with his own property. And what did he care for the value of a slave? He had hundreds of them. When they had finished their daily toil, they must hurry to eat their little morsels, and be ready to extinguish their pine knots before nine o’clock, when the overseer went his patrol rounds. He entered every cabin, to see that men and their wives had gone to bed together, lest the men, from over-fatigue, should fall asleep in the chimney corner, and remain there till the morning horn called them to their daily task. Women are considered of no value, unless they continually increase their owner’s stock. They are put on a par with animals. This same master shot a woman through the head, who had run away and been brought back to him. No one called him to account for it. If a slave resisted being whipped, the bloodhounds were unpacked, and set upon him, to tear his flesh from his bones. The master who did these things was highly educated, and styled a perfect gentleman. He also boasted the name and standing of a Christian, though Satan never had a truer follower. I could tell of more slaveholders as cruel as those I have described. They are not exceptions to the general rule. I do not say there are no humane slaveholders. Such characters do exist, notwithstanding the hardening influences around them. But they are “like angels’ visits—few and far between.” I knew a young lady who was one of these rare specimens. She was an orphan, and inherited as slaves a woman and her six children. Their father was a free man. They had a comfortable home of their own, parents and children living together. The mother and eldest daughter served their mistress during the day, and at night returned to their dwelling, which was on the premises. The young lady was very pious, and there was some reality in her religion. She taught her slaves to lead pure lives, and wished them to enjoy the fruit of their own industry. Her religion was not a garb put on for Sunday, and laid aside till Sunday returned again. The eldest daughter of the slave mother was promised in marriage to a free man; and the day before the wedding this good mistress emancipated her, in order that her marriage might have the sanction of law. Report said that this young lady cherished an unrequited affection for a man who had resolved to marry for wealth. In the course of time a rich uncle of hers died. He left six thousand dollars to his two sons by a colored woman, and the remainder of his property to this orphan niece. The metal soon attracted the magnet. The lady and her weighty purse became his. She offered to manumit her slaves—telling them that her marriage might make unexpected changes in their destiny, and she wished to insure their happiness. They refused to take their freedom, saying that she had always been their best friend, and they could not be so happy any where as with her. I was not surprised. I had often seen them in their comfortable home, and thought that the whole town did not contain a happier family. They had never felt slavery; and, when it was too late, they were convinced of its reality. When the new master claimed this family as his property, the father became furious, and went to his mistress for protection. “I can do nothing for you now, Harry,” said she. “I no longer have the power I had a week ago. I have succeeded in obtaining the freedom of your wife; but I cannot obtain it for your children.” The unhappy father swore that nobody should take his children from him. He concealed them in the woods for some days; but they were discovered and taken. The father was put in jail, and the two oldest boys sold to Georgia. One little girl, too young to be of service to her master, was left with the wretched mother. The other three were carried to their master’s plantation. The eldest soon became a mother, and, when the slaveholder’s wife looked at the babe, she wept bitterly. She knew that her own husband had violated the purity she had so carefully inculcated. She had a second child by her master, and then he sold her and his offspring to his brother. She bore two children to the brother, and was sold again. The next sister went crazy. The life she was compelled to lead drove her mad. The third one became the mother of five daughters. Before the birth of the fourth the pious mistress died. To the last, she rendered every kindness to the slaves that her unfortunate circumstances permitted. She passed away peacefully, glad to close her eyes on a life which had been made so wretched by the man she loved. This man squandered the fortune he had received, and sought to retrieve his affairs by a second marriage; but, having retired after a night of drunken debauch, he was found dead in the morning. He was called a good master; for he fed and clothed his slaves better than most masters, and the lash was not heard on his plantation so frequently as on many others. Had it not been for slavery, he would have been a better man, and his wife a happier woman. No pen can give an adequate description of the all-pervading corruption produced by slavery. The slave girl is reared in an atmosphere of licentiousness and fear. The lash and the foul talk of her master and his sons are her teachers. When she is fourteen or fifteen, her owner, or his sons, or the overseer, or perhaps all of them, begin to bribe her with presents. If these fail to accomplish their purpose, she is whipped or starved into submission to their will. She may have had religious principles inculcated by some pious mother or grandmother, or some good mistress; she may have a lover, whose good opinion and peace of mind are dear to her heart; or the profligate men who have power over her may be exceedingly odious to her. But resistance is hopeless. “The poor worm Shall prove her contest vain. Life’s little day Shall pass, and she is gone!” The slaveholder’s sons are, of course, vitiated, even while boys, by the unclean influences every where around them. Nor do the master’s daughters always escape. Severe retributions sometimes come upon him for the wrongs he does to the daughters of the slaves. The white daughters early hear their parents quarrelling about some female slave. Their curiosity is excited, and they soon learn the cause. They are attended by the young slave girls whom their father has corrupted; and they hear such talk as should never meet youthful ears, or any other ears. They know that the women slaves are subject to their father’s authority in all things; and in some cases they exercise the same authority over the men slaves. I have myself seen the master of such a household whose head was bowed down in shame; for it was known in the neighborhood that his daughter had selected one of the meanest slaves on his plantation to be the father of his first grandchild. She did not make her advances to her equals, nor even to her father’s more intelligent servants. She selected the most brutalized, over whom her authority could be exercised with less fear of exposure. Her father, half frantic with rage, sought to revenge himself on the offending black man; but his daughter, foreseeing the storm that would arise, had given him free papers, and sent him out of the state. In such cases the infant is smothered, or sent where it is never seen by any who know its history. But if the white parent is the father, instead of the mother, the offspring are unblushingly reared for the market. If they are girls, I have indicated plainly enough what will be their inevitable destiny. You may believe what I say; for I write only that whereof I know. I was twenty-one years in that cage of obscene birds. I can testify, from my own experience and observation, that slavery is a curse to the whites as well as to the blacks. It makes the white fathers cruel and sensual; the sons violent and licentious; it contaminates the daughters, and makes the wives wretched. And as for the colored race, it needs an abler pen than mine to describe the extremity of their sufferings, the depth of their degradation. Yet few slaveholders seem to be aware of the widespread moral ruin occasioned by this wicked system. Their talk is of blighted cotton crops—not of the blight on their children’s souls. If you want to be fully convinced of the abominations of slavery, go on a southern plantation, and call yourself a negro trader. Then there will be no concealment; and you will see and hear things that will seem to you impossible among human beings with immortal souls. X. A Perilous Passage In The Slave Girl’s Life. After my lover went away, Dr. Flint contrived a new plan. He seemed to have an idea that my fear of my mistress was his greatest obstacle. In the blandest tones, he told me that he was going to build a small house for me, in a secluded place, four miles away from the town. I shuddered; but I was constrained to listen, while he talked of his intention to give me a home of my own, and to make a lady of me. Hitherto, I had escaped my dreaded fate, by being in the midst of people. My grandmother had already had high words with my master about me. She had told him pretty plainly what she thought of his character, and there was considerable gossip in the neighborhood about our affairs, to which the open-mouthed jealousy of Mrs. Flint contributed not a little. When my master said he was going to build a house for me, and that he could do it with little trouble and expense, I was in hopes something would happen to frustrate his scheme; but I soon heard that the house was actually begun. I vowed before my Maker that I would never enter it. I had rather toil on the plantation from dawn till dark; I had rather live and die in jail, than drag on, from day to day, through such a living death. I was determined that the master, whom I so hated and loathed, who had blighted the prospects of my youth, and made my life a desert, should not, after my long struggle with him, succeed at last in trampling his victim under his feet. I would do any thing, every thing, for the sake of defeating him. What could I do? I thought and thought, till I became desperate, and made a plunge into the abyss. And now, reader, I come to a period in my unhappy life, which I would gladly forget if I could. The remembrance fills me with sorrow and shame. It pains me to tell you of it; but I have promised to tell you the truth, and I will do it honestly, let it cost me what it may. I will not try to screen myself behind the plea of compulsion from a master; for it was not so. Neither can I plead ignorance or thoughtlessness. For years, my master had done his utmost to pollute my mind with foul images, and to destroy the pure principles inculcated by my grandmother, and the good mistress of my childhood. The influences of slavery had had the same effect on me that they had on other young girls; they had made me prematurely knowing, concerning the evil ways of the world. I knew what I did, and I did it with deliberate calculation. But, O, ye happy women, whose purity has been sheltered from childhood, who have been free to choose the objects of your affection, whose homes are protected by law, do not judge the poor desolate slave girl too severely! If slavery had been abolished, I, also, could have married the man of my choice; I could have had a home shielded by the laws; and I should have been spared the painful task of confessing what I am now about to relate; but all my prospects had been blighted by slavery. I wanted to keep myself pure; and, under the most adverse circumstances, I tried hard to preserve my self-respect; but I was struggling alone in the powerful grasp of the demon Slavery; and the monster proved too strong for me. I felt as if I was forsaken by God and man; as if all my efforts must be frustrated; and I became reckless in my despair. I have told you that Dr. Flint’s persecutions and his wife’s jealousy had given rise to some gossip in the neighborhood. Among others, it chanced that a white unmarried gentleman had obtained some knowledge of the circumstances in which I was placed. He knew my grandmother, and often spoke to me in the street. He became interested for me, and asked questions about my master, which I answered in part. He expressed a great deal of sympathy, and a wish to aid me. He constantly sought opportunities to see me, and wrote to me frequently. I was a poor slave girl, only fifteen years old. So much attention from a superior person was, of course, flattering; for human nature is the same in all. I also felt grateful for his sympathy, and encouraged by his kind words. It seemed to me a great thing to have such a friend. By degrees, a more tender feeling crept into my heart. He was an educated and eloquent gentleman; too eloquent, alas, for the poor slave girl who trusted in him. Of course I saw whither all this was tending. I knew the impassable gulf between us; but to be an object of interest to a man who is not married, and who is not her master, is agreeable to the pride and feelings of a slave, if her miserable situation has left her any pride or sentiment. It seems less degrading to give one’s self, than to submit to compulsion. There is something akin to freedom in having a lover who has no control over you, except that which he gains by kindness and attachment. A master may treat you as rudely as he pleases, and you dare not speak; moreover, the wrong does not seem so great with an unmarried man, as with one who has a wife to be made unhappy. There may be sophistry in all this; but the condition of a slave confuses all principles of morality, and, in fact, renders the practice of them impossible. When I found that my master had actually begun to build the lonely cottage, other feelings mixed with those I have described. Revenge, and calculations of interest, were added to flattered vanity and sincere gratitude for kindness. I knew nothing would enrage Dr. Flint so much as to know that I favored another; and it was something to triumph over my tyrant even in that small way. I thought he would revenge himself by selling me, and I was sure my friend, Mr. Sands, would buy me. He was a man of more generosity and feeling than my master, and I thought my freedom could be easily obtained from him. The crisis of my fate now came so near that I was desperate. I shuddered to think of being the mother of children that should be owned by my old tyrant. I knew that as soon as a new fancy took him, his victims were sold far off to get rid of them; especially if they had children. I had seen several women sold, with his babies at the breast. He never allowed his offspring by slaves to remain long in sight of himself and his wife. Of a man who was not my master I could ask to have my children well supported; and in this case, I felt confident I should obtain the boon. I also felt quite sure that they would be made free. With all these thoughts revolving in my mind, and seeing no other way of escaping the doom I so much dreaded, I made a headlong plunge. Pity me, and pardon me, O virtuous reader! You never knew what it is to be a slave; to be entirely unprotected by law or custom; to have the laws reduce you to the condition of a chattel, entirely subject to the will of another. You never exhausted your ingenuity in avoiding the snares, and eluding the power of a hated tyrant; you never shuddered at the sound of his footsteps, and trembled within hearing of his voice. I know I did wrong. No one can feel it more sensibly than I do. The painful and humiliating memory will haunt me to my dying day. Still, in looking back, calmly, on the events of my life, I feel that the slave woman ought not to be judged by the same standard as others. The months passed on. I had many unhappy hours. I secretly mourned over the sorrow I was bringing on my grandmother, who had so tried to shield me from harm. I knew that I was the greatest comfort of her old age, and that it was a source of pride to her that I had not degraded myself, like most of the slaves. I wanted to confess to her that I was no longer worthy of her love; but I could not utter the dreaded words. As for Dr. Flint, I had a feeling of satisfaction and triumph in the thought of telling him. From time to time he told me of his intended arrangements, and I was silent. At last, he came and told me the cottage was completed, and ordered me to go to it. I told him I would never enter it. He said, “I have heard enough of such talk as that. You shall go, if you are carried by force; and you shall remain there.” I replied, “I will never go there. In a few months I shall be a mother.” He stood and looked at me in dumb amazement, and left the house without a word. I thought I should be happy in my triumph over him. But now that the truth was out, and my relatives would hear of it, I felt wretched. Humble as were their circumstances, they had pride in my good character. Now, how could I look them in the face? My self-respect was gone! I had resolved that I would be virtuous, though I was a slave. I had said, “Let the storm beat! I will brave it till I die.” And now, how humiliated I felt! I went to my grandmother. My lips moved to make confession, but the words stuck in my throat. I sat down in the shade of a tree at her door and began to sew. I think she saw something unusual was the matter with me. The mother of slaves is very watchful. She knows there is no security for her children. After they have entered their teens she lives in daily expectation of trouble. This leads to many questions. If the girl is of a sensitive nature, timidity keeps her from answering truthfully, and this well-meant course has a tendency to drive her from maternal counsels. Presently, in came my mistress, like a mad woman, and accused me concerning her husband. My grandmother, whose suspicions had been previously awakened, believed what she said. She exclaimed, “O Linda! has it come to this? I had rather see you dead than to see you as you now are. You are a disgrace to your dead mother.” She tore from my fingers my mother’s wedding ring and her silver thimble. “Go away!” she exclaimed, “and never come to my house, again.” Her reproaches fell so hot and heavy, that they left me no chance to answer. Bitter tears, such as the eyes never shed but once, were my only answer. I rose from my seat, but fell back again, sobbing. She did not speak to me; but the tears were running down her furrowed cheeks, and they scorched me like fire. She had always been so kind to me! So kind! How I longed to throw myself at her feet, and tell her all the truth! But she had ordered me to go, and never to come there again. After a few minutes, I mustered strength, and started to obey her. With what feelings did I now close that little gate, which I used to open with such an eager hand in my childhood! It closed upon me with a sound I never heard before. Where could I go? I was afraid to return to my master’s. I walked on recklessly, not caring where I went, or what would become of me. When I had gone four or five miles, fatigue compelled me to stop. I sat down on the stump of an old tree. The stars were shining through the boughs above me. How they mocked me, with their bright, calm light! The hours passed by, and as I sat there alone a chilliness and deadly sickness came over me. I sank on the ground. My mind was full of horrid thoughts. I prayed to die; but the prayer was not answered. At last, with great effort I roused myself, and walked some distance further, to the house of a woman who had been a friend of my mother. When I told her why I was there, she spoke soothingly to me; but I could not be comforted. I thought I could bear my shame if I could only be reconciled to my grandmother. I longed to open my heart to her. I thought if she could know the real state of the case, and all I had been bearing for years, she would perhaps judge me less harshly. My friend advised me to send for her. I did so; but days of agonizing suspense passed before she came. Had she utterly forsaken me? No. She came at last. I knelt before her, and told her the things that had poisoned my life; how long I had been persecuted; that I saw no way of escape; and in an hour of extremity I had become desperate. She listened in silence. I told her I would bear any thing and do any thing, if in time I had hopes of obtaining her forgiveness. I begged of her to pity me, for my dead mother’s sake. And she did pity me. She did not say, “I forgive you;” but she looked at me lovingly, with her eyes full of tears. She laid her old hand gently on my head, and murmured, “Poor child! Poor child!” XI. The New Tie To Life. I returned to my good grandmother’s house. She had an interview with Mr. Sands. When she asked him why he could not have left her one ewe lamb,—whether there were not plenty of slaves who did not care about character,—he made no answer; but he spoke kind and encouraging words. He promised to care for my child, and to buy me, be the conditions what they might. I had not seen Dr. Flint for five days. I had never seen him since I made the avowal to him. He talked of the disgrace I had brought on myself; how I had sinned against my master, and mortified my old grandmother. He intimated that if I had accepted his proposals, he, as a physician, could have saved me from exposure. He even condescended to pity me. Could he have offered wormwood more bitter? He, whose persecutions had been the cause of my sin! “Linda,” said he, “though you have been criminal towards me, I feel for you, and I can pardon you if you obey my wishes. Tell me whether the fellow you wanted to marry is the father of your child. If you deceive me, you shall feel the fires of hell.” I did not feel as proud as I had done. My strongest weapon with him was gone. I was lowered in my own estimation, and had resolved to bear his abuse in silence. But when he spoke contemptuously of the lover who had always treated me honorably; when I remembered that but for him I might have been a virtuous, free, and happy wife, I lost my patience. “I have sinned against God and myself,” I replied; “but not against you.” He clinched his teeth, and muttered, “Curse you!” He came towards me, with ill-suppressed rage, and exclaimed, “You obstinate girl! I could grind your bones to powder! You have thrown yourself away on some worthless rascal. You are weak-minded, and have been easily persuaded by those who don’t care a straw for you. The future will settle accounts between us. You are blinded now; but hereafter you will be convinced that your master was your best friend. My lenity towards you is a proof of it. I might have punished you in many ways. I might have had you whipped till you fell dead under the lash. But I wanted you to live; I would have bettered your condition. Others cannot do it. You are my slave. Your mistress, disgusted by your conduct, forbids you to return to the house; therefore I leave you here for the present; but I shall see you often. I will call to-morrow.” He came with frowning brows, that showed a dissatisfied state of mind. After asking about my health, he inquired whether my board was paid, and who visited me. He then went on to say that he had neglected his duty; that as a physician there were certain things that he ought to have explained to me. Then followed talk such as would have made the most shameless blush. He ordered me to stand up before him. I obeyed. “I command you,” said he, “to tell me whether the father of your child is white or black.” I hesitated. “Answer me this instant!” he exclaimed. I did answer. He sprang upon me like a wolf, and grabbed my arm as if he would have broken it. “Do you love him?” said he, in a hissing tone. “I am thankful that I do not despise him,” I replied. He raised his hand to strike me; but it fell again. I don’t know what arrested the blow. He sat down, with lips tightly compressed. At last he spoke. “I came here,” said he, “to make you a friendly proposition; but your ingratitude chafes me beyond endurance. You turn aside all my good intentions towards you. I don’t know what it is that keeps me from killing you.” Again he rose, as if he had a mind to strike me. But he resumed. “On one condition I will forgive your insolence and crime. You must henceforth have no communication of any kind with the father of your child. You must not ask any thing from him, or receive any thing from him. I will take care of you and your child. You had better promise this at once, and not wait till you are deserted by him. This is the last act of mercy I shall show towards you.” I said something about being unwilling to have my child supported by a man who had cursed it and me also. He rejoined, that a woman who had sunk to my level had no right to expect any thing else. He asked, for the last time, would I accept his kindness? I answered that I would not. “Very well,” said he; “then take the consequences of your wayward course. Never look to me for help. You are my slave, and shall always be my slave. I will never sell you, that you may depend upon.” Hope died away in my heart as he closed the door after him. I had calculated that in his rage he would sell me to a slave-trader; and I knew the father of my child was on the watch to buy me. About this time my uncle Phillip was expected to return from a voyage. The day before his departure I had officiated as bridesmaid to a young friend. My heart was then ill at ease, but my smiling countenance did not betray it. Only a year had passed; but what fearful changes it had wrought! My heart had grown gray in misery. Lives that flash in sunshine, and lives that are born in tears, receive their hue from circumstances. None of us know what a year may bring forth. I felt no joy when they told me my uncle had come. He wanted to see me, though he knew what had happened. I shrank from him at first; but at last consented that he should come to my room. He received me as he always had done. O, how my heart smote me when I felt his tears on my burning cheeks! The words of my grandmother came to my mind,—“Perhaps your mother and father are taken from the evil days to come.” My disappointed heart could now praise God that it was so. But why, thought I, did my relatives ever cherish hopes for me? What was there to save me from the usual fate of slave girls? Many more beautiful and more intelligent than I had experienced a similar fate, or a far worse one. How could they hope that I should escape? My uncle’s stay was short, and I was not sorry for it. I was too ill in mind and body to enjoy my friends as I had done. For some weeks I was unable to leave my bed. I could not have any doctor but my master, and I would not have him sent for. At last, alarmed by my increasing illness, they sent for him. I was very weak and nervous; and as soon as he entered the room, I began to scream. They told him my state was very critical. He had no wish to hasten me out of the world, and he withdrew. When my babe was born, they said it was premature. It weighed only four pounds; but God let it live. I heard the doctor say I could not survive till morning. I had often prayed for death; but now I did not want to die, unless my child could die too. Many weeks passed before I was able to leave my bed. I was a mere wreck of my former self. For a year there was scarcely a day when I was free from chills and fever. My babe also was sickly. His little limbs were often racked with pain. Dr. Flint continued his visits, to look after my health; and he did not fail to remind me that my child was an addition to his stock of slaves. I felt too feeble to dispute with him, and listened to his remarks in silence. His visits were less frequent; but his busy spirit could not remain quiet. He employed my brother in his office, and he was made the medium of frequent notes and messages to me. William was a bright lad, and of much use to the doctor. He had learned to put up medicines, to leech, cup, and bleed. He had taught himself to read and spell. I was proud of my brother; and the old doctor suspected as much. One day, when I had not seen him for several weeks, I heard his steps approaching the door. I dreaded the encounter, and hid myself. He inquired for me, of course; but I was nowhere to be found. He went to his office, and despatched William with a note. The color mounted to my brother’s face when he gave it to me; and he said, “Don’t you hate me, Linda, for bringing you these things?” I told him I could not blame him; he was a slave, and obliged to obey his master’s will. The note ordered me to come to his office. I went. He demanded to know where I was when he called. I told him I was at home. He flew into a passion, and said he knew better. Then he launched out upon his usual themes,—my crimes against him, and my ingratitude for his forbearance. The laws were laid down to me anew, and I was dismissed. I felt humiliated that my brother should stand by, and listen to such language as would be addressed only to a slave. Poor boy! He was powerless to defend me; but I saw the tears, which he vainly strove to keep back. This manifestation of feeling irritated the doctor. William could do nothing to please him. One morning he did not arrive at the office so early as usual; and that circumstance afforded his master an opportunity to vent his spleen. He was put in jail. The next day my brother sent a trader to the doctor, with a request to be sold. His master was greatly incensed at what he called his insolence. He said he had put him there to reflect upon his bad conduct, and he certainly was not giving any evidence of repentance. For two days he harassed himself to find somebody to do his office work; but every thing went wrong without William. He was released, and ordered to take his old stand, with many threats, if he was not careful about his future behavior. As the months passed on, my boy improved in health. When he was a year old, they called him beautiful. The little vine was taking deep root in my existence, though its clinging fondness excited a mixture of love and pain. When I was most sorely oppressed I found a solace in his smiles. I loved to watch his infant slumbers; but always there was a dark cloud over my enjoyment. I could never forget that he was a slave. Sometimes I wished that he might die in infancy. God tried me. My darling became very ill. The bright eyes grew dull, and the little feet and hands were so icy cold that I thought death had already touched them. I had prayed for his death, but never so earnestly as I now prayed for his life; and my prayer was heard. Alas, what mockery it is for a slave mother to try to pray back her dying child to life! Death is better than slavery. It was a sad thought that I had no name to give my child. His father caressed him and treated him kindly, whenever he had a chance to see him. He was not unwilling that he should bear his name; but he had no legal claim to it; and if I had bestowed it upon him, my master would have regarded it as a new crime, a new piece of insolence, and would, perhaps, revenge it on the boy. O, the serpent of Slavery has many and poisonous fangs! XII. Fear Of Insurrection. Not far from this time Nat Turner’s insurrection broke out; and the news threw our town into great commotion. Strange that they should be alarmed, when their slaves were so “contented and happy”! But so it was. It was always the custom to have a muster every year. On that occasion every white man shouldered his musket. The citizens and the so-called country gentlemen wore military uniforms. The poor whites took their places in the ranks in every-day dress, some without shoes, some without hats. This grand occasion had already passed; and when the slaves were told there was to be another muster, they were surprised and rejoiced. Poor creatures! They thought it was going to be a holiday. I was informed of the true state of affairs, and imparted it to the few I could trust. Most gladly would I have proclaimed it to every slave; but I dared not. All could not be relied on. Mighty is the power of the torturing lash. By sunrise, people were pouring in from every quarter within twenty miles of the town. I knew the houses were to be searched; and I expected it would be done by country bullies and the poor whites. I knew nothing annoyed them so much as to see colored people living in comfort and respectability; so I made arrangements for them with especial care. I arranged every thing in my grandmother’s house as neatly as possible. I put white quilts on the beds, and decorated some of the rooms with flowers. When all was arranged, I sat down at the window to watch. Far as my eye could reach, it rested on a motley crowd of soldiers. Drums and fifes were discoursing martial music. The men were divided into companies of sixteen, each headed by a captain. Orders were given, and the wild scouts rushed in every direction, wherever a colored face was to be found. It was a grand opportunity for the low whites, who had no negroes of their own to scourge. They exulted in such a chance to exercise a little brief authority, and show their subserviency to the slaveholders; not reflecting that the power which trampled on the colored people also kept themselves in poverty, ignorance, and moral degradation. Those who never witnessed such scenes can hardly believe what I know was inflicted at this time on innocent men, women, and children, against whom there was not the slightest ground for suspicion. Colored people and slaves who lived in remote parts of the town suffered in an especial manner. In some cases the searchers scattered powder and shot among their clothes, and then sent other parties to find them, and bring them forward as proof that they were plotting insurrection. Every where men, women, and children were whipped till the blood stood in puddles at their feet. Some received five hundred lashes; others were tied hands and feet, and tortured with a bucking paddle, which blisters the skin terribly. The dwellings of the colored people, unless they happened to be protected by some influential white person, who was nigh at hand, were robbed of clothing and every thing else the marauders thought worth carrying away. All day long these unfeeling wretches went round, like a troop of demons, terrifying and tormenting the helpless. At night, they formed themselves into patrol bands, and went wherever they chose among the colored people, acting out their brutal will. Many women hid themselves in woods and swamps, to keep out of their way. If any of the husbands or fathers told of these outrages, they were tied up to the public whipping post, and cruelly scourged for telling lies about white men. The consternation was universal. No two people that had the slightest tinge of color in their faces dared to be seen talking together. I entertained no positive fears about our household, because we were in the midst of white families who would protect us. We were ready to receive the soldiers whenever they came. It was not long before we heard the tramp of feet and the sound of voices. The door was rudely pushed open; and in they tumbled, like a pack of hungry wolves. They snatched at every thing within their reach. Every box, trunk, closet, and corner underwent a thorough examination. A box in one of the drawers containing some silver change was eagerly pounced upon. When I stepped forward to take it from them, one of the soldiers turned and said angrily, “What d’ye foller us fur? D’ye s’pose white folks is come to steal?” I replied, “You have come to search; but you have searched that box, and I will take it, if you please.” At that moment I saw a white gentleman who was friendly to us; and I called to him, and asked him to have the goodness to come in and stay till the search was over. He readily complied. His entrance into the house brought in the captain of the company, whose business it was to guard the outside of the house, and see that none of the inmates left it. This officer was Mr. Litch, the wealthy slaveholder whom I mentioned, in the account of neighboring planters, as being notorious for his cruelty. He felt above soiling his hands with the search. He merely gave orders; and, if a bit of writing was discovered, it was carried to him by his ignorant followers, who were unable to read. My grandmother had a large trunk of bedding and table cloths. When that was opened, there was a great shout of surprise; and one exclaimed, “Where’d the damned niggers git all dis sheet an’ table clarf?” My grandmother, emboldened by the presence of our white protector, said, “You may be sure we didn’t pilfer ’em from your houses.” “Look here, mammy,” said a grim-looking fellow without any coat, “you seem to feel mighty gran’ ’cause you got all them ’ere fixens. White folks oughter have ’em all.” His remarks were interrupted by a chorus of voices shouting, “We’s got ’em! We’s got ’em! Dis ’ere yaller gal’s got letters!” There was a general rush for the supposed letter, which, upon examination, proved to be some verses written to me by a friend. In packing away my things, I had overlooked them. When their captain informed them of their contents, they seemed much disappointed. He inquired of me who wrote them. I told him it was one of my friends. “Can you read them?” he asked. When I told him I could, he swore, and raved, and tore the paper into bits. “Bring me all your letters!” said he, in a commanding tone. I told him I had none. “Don’t be afraid,” he continued, in an insinuating way. “Bring them all to me. Nobody shall do you any harm.” Seeing I did not move to obey him, his pleasant tone changed to oaths and threats. “Who writes to you? half free niggers?” inquired he. I replied, “O, no; most of my letters are from white people. Some request me to burn them after they are read, and some I destroy without reading.” An exclamation of surprise from some of the company put a stop to our conversation. Some silver spoons which ornamented an old-fashioned buffet had just been discovered. My grandmother was in the habit of preserving fruit for many ladies in the town, and of preparing suppers for parties; consequently she had many jars of preserves. The closet that contained these was next invaded, and the contents tasted. One of them, who was helping himself freely, tapped his neighbor on the shoulder, and said, “Wal done! Don’t wonder de niggers want to kill all de white folks, when dey live on ’sarves” [meaning preserves]. I stretched out my hand to take the jar, saying, “You were not sent here to search for sweetmeats.” “And what were we sent for?” said the captain, bristling up to me. I evaded the question. The search of the house was completed, and nothing found to condemn us. They next proceeded to the garden, and knocked about every bush and vine, with no better success. The captain called his men together, and, after a short consultation, the order to march was given. As they passed out of the gate, the captain turned back, and pronounced a malediction on the house. He said it ought to be burned to the ground, and each of its inmates receive thirty-nine lashes. We came out of this affair very fortunately; not losing any thing except some wearing apparel. Towards evening the turbulence increased. The soldiers, stimulated by drink, committed still greater cruelties. Shrieks and shouts continually rent the air. Not daring to go to the door, I peeped under the window curtain. I saw a mob dragging along a number of colored people, each white man, with his musket upraised, threatening instant death if they did not stop their shrieks. Among the prisoners was a respectable old colored minister. They had found a few parcels of shot in his house, which his wife had for years used to balance her scales. For this they were going to shoot him on Court House Green. What a spectacle was that for a civilized country! A rabble, staggering under intoxication, assuming to be the administrators of justice! The better class of the community exerted their influence to save the innocent, persecuted people; and in several instances they succeeded, by keeping them shut up in jail till the excitement abated. At last the white citizens found that their own property was not safe from the lawless rabble they had summoned to protect them. They rallied the drunken swarm, drove them back into the country, and set a guard over the town. The next day, the town patrols were commissioned to search colored people that lived out of the city; and the most shocking outrages were committed with perfect impunity. Every day for a fortnight, if I looked out, I saw horsemen with some poor panting negro tied to their saddles, and compelled by the lash to keep up with their speed, till they arrived at the jail yard. Those who had been whipped too unmercifully to walk were washed with brine, tossed into a cart, and carried to jail. One black man, who had not fortitude to endure scourging, promised to give information about the conspiracy. But it turned out that he knew nothing at all. He had not even heard the name of Nat Turner. The poor fellow had, however, made up a story, which augmented his own sufferings and those of the colored people. The day patrol continued for some weeks, and at sundown a night guard was substituted. Nothing at all was proved against the colored people, bond or free. The wrath of the slaveholders was somewhat appeased by the capture of Nat Turner. The imprisoned were released. The slaves were sent to their masters, and the free were permitted to return to their ravaged homes. Visiting was strictly forbidden on the plantations. The slaves begged the privilege of again meeting at their little church in the woods, with their burying ground around it. It was built by the colored people, and they had no higher happiness than to meet there and sing hymns together, and pour out their hearts in spontaneous prayer. Their request was denied, and the church was demolished. They were permitted to attend the white churches, a certain portion of the galleries being appropriated to their use. There, when every body else had partaken of the communion, and the benediction had been pronounced, the minister said, “Come down, now, my colored friends.” They obeyed the summons, and partook of the bread and wine, in commemoration of the meek and lowly Jesus, who said, “God is your Father, and all ye are brethren.”


Type:Social
👁 :
The Church And Slavery. Author: Harriet A. Jacobs Editor: Lydia Maria Child
Catagory: History
Author:
Posted Date:11/04/2024
Posted By:utopia online

After the alarm caused by Nat Turner’s insurrection had subsided, the slaveholders came to the conclusion that it would be well to give the slaves enough of religious instruction to keep them from murdering their masters. The Episcopal clergyman offered to hold a separate service on Sundays for their benefit. His colored members were very few, and also very respectable—a fact which I presume had some weight with him. The difficulty was to decide on a suitable place for them to worship. The Methodist and Baptist churches admitted them in the afternoon; but their carpets and cushions were not so costly as those at the Episcopal church. It was at last decided that they should meet at the house of a free colored man, who was a member. I was invited to attend, because I could read. Sunday evening came, and, trusting to the cover of night, I ventured out. I rarely ventured out by daylight, for I always went with fear, expecting at every turn to encounter Dr. Flint, who was sure to turn me back, or order me to his office to inquire where I got my bonnet, or some other article of dress. When the Rev. Mr. Pike came, there were some twenty persons present. The reverend gentleman knelt in prayer, then seated himself, and requested all present, who could read, to open their books, while he gave out the portions he wished them to repeat or respond to. His text was, “Servants, be obedient to them that are your masters according to the flesh, with fear and trembling, in singleness of your heart, as unto Christ.” Pious Mr. Pike brushed up his hair till it stood upright, and, in deep, solemn tones, began: “Hearken, ye servants! Give strict heed unto my words. You are rebellious sinners. Your hearts are filled with all manner of evil. ’Tis the devil who tempts you. God is angry with you, and will surely punish you, if you don’t forsake your wicked ways. You that live in town are eye-servants behind your master’s back. Instead of serving your masters faithfully, which is pleasing in the sight of your heavenly Master, you are idle, and shirk your work. God sees you. You tell lies. God hears you. Instead of being engaged in worshipping him, you are hidden away somewhere, feasting on your master’s substance; tossing coffee-grounds with some wicked fortuneteller, or cutting cards with another old hag. Your masters may not find you out, but God sees you, and will punish you. O, the depravity of your hearts! When your master’s work is done, are you quietly together, thinking of the goodness of God to such sinful creatures? No; you are quarrelling, and tying up little bags of roots to bury under the door-steps to poison each other with. God sees you. You men steal away to every grog shop to sell your master’s corn, that you may buy rum to drink. God sees you. You sneak into the back streets, or among the bushes, to pitch coppers. Although your masters may not find you out, God sees you; and he will punish you. You must forsake your sinful ways, and be faithful servants. Obey your old master and your young master—your old mistress and your young mistress. If you disobey your earthly master, you offend your heavenly Master. You must obey God’s commandments. When you go from here, don’t stop at the corners of the streets to talk, but go directly home, and let your master and mistress see that you have come.” The benediction was pronounced. We went home, highly amused at brother Pike’s gospel teaching, and we determined to hear him again. I went the next Sabbath evening, and heard pretty much a repetition of the last discourse. At the close of the meeting, Mr. Pike informed us that he found it very inconvenient to meet at the friend’s house, and he should be glad to see us, every Sunday evening, at his own kitchen. I went home with the feeling that I had heard the Reverend Mr. Pike for the last time. Some of his members repaired to his house, and found that the kitchen sported two tallow candles; the first time, I am sure, since its present occupant owned it, for the servants never had any thing but pine knots. It was so long before the reverend gentleman descended from his comfortable parlor that the slaves left, and went to enjoy a Methodist shout. They never seem so happy as when shouting and singing at religious meetings. Many of them are sincere, and nearer to the gate of heaven than sanctimonious Mr. Pike, and other long-faced Christians, who see wounded Samaritans, and pass by on the other side. The slaves generally compose their own songs and hymns; and they do not trouble their heads much about the measure. They often sing the following verses: “Old Satan is one busy ole man; He rolls dem blocks all in my way; But Jesus is my bosom friend; He rolls dem blocks away. “If I had died when I was young, Den how my stam’ring tongue would have sung; But I am ole, and now I stand A narrow chance for to tread dat heavenly land.” I well remember one occasion when I attended a Methodist class meeting. I went with a burdened spirit, and happened to sit next a poor, bereaved mother, whose heart was still heavier than mine. The class leader was the town constable—a man who bought and sold slaves, who whipped his brethren and sisters of the church at the public whipping post, in jail or out of jail. He was ready to perform that Christian office any where for fifty cents. This white-faced, black-hearted brother came near us, and said to the stricken woman, “Sister, can’t you tell us how the Lord deals with your soul? Do you love him as you did formerly?” She rose to her feet, and said, in piteous tones, “My Lord and Master, help me! My load is more than I can bear. God has hid himself from me, and I am left in darkness and misery.” Then, striking her breast, she continued, “I can’t tell you what is in here! They’ve got all my children. Last week they took the last one. God only knows where they’ve sold her. They let me have her sixteen years, and then— O! O! Pray for her brothers and sisters! I’ve got nothing to live for now. God make my time short!” She sat down, quivering in every limb. I saw that constable class leader become crimson in the face with suppressed laughter, while he held up his handkerchief, that those who were weeping for the poor woman’s calamity might not see his merriment. Then, with assumed gravity, he said to the bereaved mother, “Sister, pray to the Lord that every dispensation of his divine will may be sanctified to the good of your poor needy soul!” The congregation struck up a hymn, and sung as though they were as free as the birds that warbled round us,— “Ole Satan thought he had a mighty aim; He missed my soul, and caught my sins. Cry Amen, cry Amen, cry Amen to God! “He took my sins upon his back; Went muttering and grumbling down to hell. Cry Amen, cry Amen, cry Amen to God! “Ole Satan’s church is here below. Up to God’s free church I hope to go. Cry Amen, cry Amen, cry Amen to God!” Precious are such moments to the poor slaves. If you were to hear them at such times, you might think they were happy. But can that hour of singing and shouting sustain them through the dreary week, toiling without wages, under constant dread of the lash? The Episcopal clergyman, who, ever since my earliest recollection, had been a sort of god among the slaveholders, concluded, as his family was large, that he must go where money was more abundant. A very different clergyman took his place. The change was very agreeable to the colored people, who said, “God has sent us a good man this time.” They loved him, and their children followed him for a smile or a kind word. Even the slaveholders felt his influence. He brought to the rectory five slaves. His wife taught them to read and write, and to be useful to her and themselves. As soon as he was settled, he turned his attention to the needy slaves around him. He urged upon his parishioners the duty of having a meeting expressly for them every Sunday, with a sermon adapted to their comprehension. After much argument and importunity, it was finally agreed that they might occupy the gallery of the church on Sunday evenings. Many colored people, hitherto unaccustomed to attend church, now gladly went to hear the gospel preached. The sermons were simple, and they understood them. Moreover, it was the first time they had ever been addressed as human beings. It was not long before his white parishioners began to be dissatisfied. He was accused of preaching better sermons to the negroes than he did to them. He honestly confessed that he bestowed more pains upon those sermons than upon any others; for the slaves were reared in such ignorance that it was a difficult task to adapt himself to their comprehension. Dissensions arose in the parish. Some wanted he should preach to them in the evening, and to the slaves in the afternoon. In the midst of these disputings his wife died, after a very short illness. Her slaves gathered round her dying bed in great sorrow. She said, “I have tried to do you good and promote your happiness; and if I have failed, it has not been for want of interest in your welfare. Do not weep for me; but prepare for the new duties that lie before you. I leave you all free. May we meet in a better world.” Her liberated slaves were sent away, with funds to establish them comfortably. The colored people will long bless the memory of that truly Christian woman. Soon after her death her husband preached his farewell sermon, and many tears were shed at his departure. Several years after, he passed through our town and preached to his former congregation. In his afternoon sermon he addressed the colored people. “My friends,” said he, “it affords me great happiness to have an opportunity of speaking to you again. For two years I have been striving to do something for the colored people of my own parish; but nothing is yet accomplished. I have not even preached a sermon to them. Try to live according to the word of God, my friends. Your skin is darker than mine; but God judges men by their hearts, not by the color of their skins.” This was strange doctrine from a southern pulpit. It was very offensive to slaveholders. They said he and his wife had made fools of their slaves, and that he preached like a fool to the negroes. I knew an old black man, whose piety and childlike trust in God were beautiful to witness. At fifty-three years old he joined the Baptist church. He had a most earnest desire to learn to read. He thought he should know how to serve God better if he could only read the Bible. He came to me, and begged me to teach him. He said he could not pay me, for he had no money; but he would bring me nice fruit when the season for it came. I asked him if he didn’t know it was contrary to law; and that slaves were whipped and imprisoned for teaching each other to read. This brought the tears into his eyes. “Don’t be troubled, uncle Fred,” said I. “I have no thoughts of refusing to teach you. I only told you of the law, that you might know the danger, and be on your guard.” He thought he could plan to come three times a week without its being suspected. I selected a quiet nook, where no intruder was likely to penetrate, and there I taught him his A, B, C. Considering his age, his progress was astonishing. As soon as he could spell in two syllables he wanted to spell out words in the Bible. The happy smile that illuminated his face put joy into my heart. After spelling out a few words, he paused, and said, “Honey, it ’pears when I can read dis good book I shall be nearer to God. White man is got all de sense. He can larn easy. It ain’t easy for ole black man like me. I only wants to read dis book, dat I may know how to live; den I hab no fear ’bout dying.” I tried to encourage him by speaking of the rapid progress he had made. “Hab patience, child,” he replied. “I larns slow.” I had no need of patience. His gratitude, and the happiness I imparted, were more than a recompense for all my trouble. At the end of six months he had read through the New Testament, and could find any text in it. One day, when he had recited unusually well, I said, “Uncle Fred, how do you manage to get your lessons so well?” “Lord bress you, chile,” he replied. “You nebber gibs me a lesson dat I don’t pray to God to help me to understan’ what I spells and what I reads. And he does help me, chile. Bress his holy name!” There are thousands, who, like good uncle Fred, are thirsting for the water of life; but the law forbids it, and the churches withhold it. They send the Bible to heathen abroad, and neglect the heathen at home. I am glad that missionaries go out to the dark corners of the earth; but I ask them not to overlook the dark corners at home. Talk to American slaveholders as you talk to savages in Africa. Tell them it is wrong to traffic in men. Tell them it is sinful to sell their own children, and atrocious to violate their own daughters. Tell them that all men are brethren, and that man has no right to shut out the light of knowledge from his brother. Tell them they are answerable to God for sealing up the Fountain of Life from souls that are thirsting for it. There are men who would gladly undertake such missionary work as this; but, alas! their number is small. They are hated by the south, and would be driven from its soil, or dragged to prison to die, as others have been before them. The field is ripe for the harvest, and awaits the reapers. Perhaps the great grandchildren of uncle Fred may have freely imparted to them the divine treasures, which he sought by stealth, at the risk of the prison and the scourge. Are doctors of divinity blind, or are they hypocrites? I suppose some are the one, and some the other; but I think if they felt the interest in the poor and the lowly, that they ought to feel, they would not be so easily blinded. A clergyman who goes to the south, for the first time, has usually some feeling, however vague, that slavery is wrong. The slaveholder suspects this, and plays his game accordingly. He makes himself as agreeable as possible; talks on theology, and other kindred topics. The reverend gentleman is asked to invoke a blessing on a table loaded with luxuries. After dinner he walks round the premises, and sees the beautiful groves and flowering vines, and the comfortable huts of favored household slaves. The southerner invites him to talk with these slaves. He asks them if they want to be free, and they say, “O, no, massa.” This is sufficient to satisfy him. He comes home to publish a “South-Side View of Slavery,” and to complain of the exaggerations of abolitionists. He assures people that he has been to the south, and seen slavery for himself; that it is a beautiful “patriarchal institution;” that the slaves don’t want their freedom; that they have hallelujah meetings, and other religious privileges. What does he know of the half-starved wretches toiling from dawn till dark on the plantations? of mothers shrieking for their children, torn from their arms by slave traders? of young girls dragged down into moral filth? of pools of blood around the whipping post? of hounds trained to tear human flesh? of men screwed into cotton gins to die? The slaveholder showed him none of these things, and the slaves dared not tell of them if he had asked them. There is a great difference between Christianity and religion at the south. If a man goes to the communion table, and pays money into the treasury of the church, no matter if it be the price of blood, he is called religious. If a pastor has offspring by a woman not his wife, the church dismiss him, if she is a white woman; but if she is colored, it does not hinder his continuing to be their good shepherd. When I was told that Dr. Flint had joined the Episcopal church, I was much surprised. I supposed that religion had a purifying effect on the character of men; but the worst persecutions I endured from him were after he was a communicant. The conversation of the doctor, the day after he had been confirmed, certainly gave me no indication that he had “renounced the devil and all his works.” In answer to some of his usual talk, I reminded him that he had just joined the church. “Yes, Linda,” said he. “It was proper for me to do so. I am getting in years, and my position in society requires it, and it puts an end to all the damned slang. You would do well to join the church, too, Linda.” “There are sinners enough in it already,” rejoined I. “If I could be allowed to live like a Christian, I should be glad.” “You can do what I require; and if you are faithful to me, you will be as virtuous as my wife,” he replied. I answered that the Bible didn’t say so. His voice became hoarse with rage. “How dare you preach to me about your infernal Bible!” he exclaimed. “What right have you, who are my negro, to talk to me about what you would like, and what you wouldn’t like? I am your master, and you shall obey me.” No wonder the slaves sing,— “Ole Satan’s church is here below; Up to God’s free church I hope to go.”


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ARTICLES OF CLAY. Author: James Stevenson
Catagory:Reading
Author:
Posted Date:11/04/2024
Posted By:utopia online

ARTICLES OF CLAY. WATER JARS. 67548. Ancient water-jar, with the road of the clouds represented on the front. I-no-to-na té-mui-a mé-he-ton-ne. 67745. Very old water-jar in representation of an owl. Mu-hu-kwi mé-he-tâ´ thlä-shi. 67757, 67752. Water-jars representing owls, small, new. 67758. Ditto, representing a duck. É-a mé-he-tâ. 67760. Ditto, smaller, having representation of butterfly. 67534. Small toy water-jar. I-k‘osh-na-k’ia k‘ia-wih-nï-k’ia té-tsa-na. 67313. Small girl’s water-jar, or olla. É-tsa-na a k‘iá-wih-nï-k’ia té-tsa-na. 66496. Small toy water-jar of red ware. I-k‘osh-na-k’ia k‘ia-wih-nï-k’ia té-shi-loa t‘sa-na. 66451. Large olla, or water-jar, decorated with floral patterns. K‘ia-wih na-k’ia té-le. 66401, 66349, 66366, 66442. Ditto, ancient terrace and rattlesnake decoration. 66432. Ditto, curve and bird pattern. 66549, 66369, 66460, 66374. Ditto, curve pattern. 66391, 66352. Ditto, with floral and bird pattern. 66422. Ditto, primitive sacred terrace and rattlesnake pattern. 66333. Ditto, with decoration representative of lightning and milkyway. 66468. Ditto, with rainbow and lightning pattern. 66472. Ditto, with rosette, curve and deer patterns, and sacred birds reversed. 532 66364. Ditto, floral rosette, and deer patterns, with central band containing the conventional bird. 66417. Ditto, deer and floral patterns. 66539. Ditto, rosette, plant, bird, and deer patterns. 66545, 66331. Ditto, rosette, deer (po-ye) patterns. 66343. Ditto, rosette, bird, and curve pattern. 66385. Ditto, curve, star rosette, and bird pattern. 66346, 66454. Ditto, small, deer and bird decoration. 66537. Ditto, with star flower rosette, deer, and terrace conception of the sky. 66341. Ditto, with deer (Na´-tsi-na) and Quail (or Pó-yi) decoration. 66439. Ditto, with deer and floral decoration. 66388. Ditto, with deer, rabbit, and star-flower rosette. 66420. Ditto, with deer and star-flower rosette decoration. 66353. Ditto, small, with young deer. 66526. Ditto, with arabesque terrace and rattlesnake pattern. 66548. Ditto, with curve and po-ye pattern. 66418. Ditto, with primitive terrace pattern. 66351. Ditto, with curve and star rosette decoration. 66336. Ditto, with curve and Pó-yi decoration. 66469. Ditto, with curve decoration. 66462. Ditto, with zigzag and floral patterns. 66477. Ditto, very small sky pattern. 66521. Small toy water jar (modern). I-k‘osh-na-k’ia té-tsa-na. 66443. Elegantly ornamented toy water jar, in primitive style of decoration. Í-k‘osh-na-k’ia té-tsa-na, í-no-to-na ik-na tsí-na-pa. 66482. Ancient water jar of red ware. I-no-to-na k‘iá-wih-na-k’ia té-thla-na. 66440. Small girl’s water jar, decorated with floral designs in red and black. É-tsa-na an k‘iá-wih-na-kia té-tsa-na. 66543. Ditto, of red ware in imitation of ancient. 66491. Ditto, ancient, with bird decoration. 66480. Ditto, ancient, with conventional design. 66342. Ancient water jar from the ruins of K‘iä-k’i-me (Home of the eagles), an ancient Zuñi pueblo near the base of the mesa of Tâ-ai-yäl-lon-ne. 66486. Ancient small water jar, beautifully decorated with red and black designs on a cream body, from the ruins of Wí-mai-a, one of the ancient Zuñi pueblos on the north side of the valley of Zuñi, the birth-place of the grandparents of a living aged Zuñi named “Ú-pe-kwi-na.” 67310. Small water jar of red ware. É-tsa-na an té-shi lo a. 66444. Water jar, or olla, with star and flower decoration. Kia-wih-na-k’ia té-le. 66394. Ditto, with ancient terrace and arrow decoration. 66547. Ditto, with deer and quail decoration. 533 66361. Ditto, with curve decoration. 66416. Large jar decorated with ancient figures, and used as receptacle for sacred plumes. Lá-po-kia té-le. 66357. Very ancient rattlesnake and sacred terrace water-jar. I-no-to-na k‘ia-wih-na-kia té-li, a-wi-thluia-po-na, tchi-to-la, ta yä´-to kia pä´-tchi-pa. 66379. Ditto, modified. 67482. Small toy water jar, paint pot. 66533. Ditto, bird and deer decoration. 66338. Ditto, bird and rosette decoration. 66445. Ditto, rosette and small red wing decoration. 66467. Ditto, with chevron of lightning and milkyway. 66431. Ditto, small rosette and star decoration. 66479. Very large, small-mouthed plume jar. La-po-k’ia té-thlana. 66483. Ditto, very large and very ancient. 66485. Ditto, for water used by inhabitants of large mesas. 66449. Ditto, ancient terrace and rattlesnake decoration. 66475. Ditto, primitive terrace and arrow decoration. 67550. Large, bird-shaped ancient jar with handle. E-a té-mu-to-pa (í-no-to-na). See fig. 2, pl. xli. 66424. Jar made in imitation of treasure jar, found in ruins of Wí-mai a. Thlá-wo-pu-k‘ia té-tsa-na í-no-to-na án-te-li-ah-na yó-k‘oa. 66350. Small broken jar with representation of Maximillian’s jay. K’ia wih-na-k’ia té-tsa-na mai-a wó-pa-no-pa. 66356, 66344, 66406. Ditto, with antelope design. 66484. Ditto, ground-sparrow decoration. see caption Plate XLI.2. (67550) ZUÑI JAR. WATER BOTTLES. 67342. Small, double-lobed water bottle. Mé wi-k‘i-lík-ton í-yäthl täsh-sha-na. 66376. Very large water bottle with elaborate ancient fret design, for purposes described under 66485, with holes to facilitate handling and pegs for suspension. This remarkable specimen has been handed down from generation to generation since the time of the habitation of Tâ ai yäl lon ne. 68546. Ornamented water bottle of basket work. Hâ-i-tóm tsi-na-pa. 67316. Small red water jar for child. K‘iá-wih-na-k’ia té-tsa-na thlúp-tsi-na. (66506.) Water jar for making yeast, of yellow ware. Mo-tse ópi-k‘iana-k’ia té-thlup-tsi-na. 66507. Yeast-water-making jar of yellow ware. Mo-tse k‘ia-nan o-na-kia té-thlup-tsi-na. 66474. Small water jar for children. K‘iá-wih-na-k’ia té-tsa-na. 66461. Kia-wih-na-k’ia té-tsa-na. 534 67536. Yeast-water-making jar of yellow ware. Mo-tse k‘ia-nan o-na-kia té-thlup-tsi-na. 67558. Large vase in representation of knit moccasin, used as a toy. We-po-tcha té-tsa-na í-k‘osh-na-kia. 66392. Large water jar or olla. K‘iá-wih-na-k’ia té-thla-na. 66541. Large water jar or olla. Kiá-wih-na-kia té-le. 66371. Small water jar for children. K‘ia-wih-na-k’ia té-tsa-na. ——. Yeast-water jar of red ware. Mo-tse k‘ia-nan o-na-k’ia té-shi-lo-a. 67330. Water jar with representations of deer, etc. K‘iá-wih-na-k’ia té-na-pa-na-pa. 66436. Water jar. K‘ia-wih-na-k’ia té-le. 66404. Large water jar, with ancient zigzag decoration, referring to the four wombs of earth and the darts with which they were broken open for the liberation and birth of mankind. K‘iá-wih na-k’ia té-le, a-wi-ten té-huthl-na, a-wi-thlui-a-po-na tsí-na-pa. 66398. Small water jar. K‘ia-wih-na-k’ia té-tsa-na. 66518. Small toy water jar or olla of red ware. K‘ia-wih-na-k’ia té-tsa-na shi-lo-a, á-tsa-na a-wa. 66368. Small child’s water jar or olla. Tsan-’an kiá-wih-na-k’ia té-tsa-na. 66389. Large water jar or olla. K‘iá-wih-na-k’ia té-thla-na. 66359. Small water jar or olla. K‘iá-wih-na-k’ia té-tsa-na. 66465. Small toy water jar or olla. K‘iá-wih-na-k’ia té-tsa-na í-k‘osh-na-k’ia. 66473. Large white olla or water jar. K‘ia-wih-na-k’ia té-k‘o-ha-na. ——. Small sacred water jar with terraced rim. K‘iá-pu-kia a-wi-thlui-a-po-na té-tsa-na. 66476. Small olla or decorated water jar, ancient. I-no-te k‘iá-wih-na-k’ia té-tsa-na. ——. Jar or olla decorated in ancient emblematic style, and used as a receptacle for sacred plumes. Lá-po-k’ia té-le. 66446. Small decorated water jar or olla for children. K‘ia-wih-na-k’ia té-tsa-na. 66420. Small decorated water jar or olla for children. Á-tsa-na a-wa k‘iá-wih-na-k’ia té-tsa-na. 67347. Large double salt-jar. Ma-po-k’ia té-thla-na. 66377. Small water jar or decorated olla. K‘ia-wih-ni-k’ia té-tsa-na. 66544. Water jar or decorated olla. K‘ia-wih-na-k’ia té-le. ——. Small red jar for mixture of hé k‘i or batter. Hé-k‘i wó-li-kiá sá-tsa-na. 67517-67516. Small jars for black plume-stick paint. Ha-k‘win hé-li-po-k’ia té-tsa-na. 67532. Small toy olla or water jar of red ware. Í-k‘osh-na-kia k’iá-wih-na-k’ia-té-tsa-na. ——. Water jar or old olla, decorated with figures of antelope and sacred birds. K‘iá-wih-na-k’ia té-thlä-shi-na, ná-pa-no-pa, wó-tsa-na wó-pa-no-pa. 535 67321. Small yellow water jar or olla. K‘iá-wih-na-k’ia té-tsa-na thlúp-tsi-na. 66373. Decorated water jar or olla. K‘iá-wih-na-k’ia té-le, hé-pa-k’i wó-pa-na-pa. 66453. Small decorated water jar or olla. K‘ia-wih-na-k’ia té-tsa-na. 66351-66410. Large decorated ollas or water jars. K‘iá-wih-na-k’ia té-we, á-thla-na. 66423. Small decorated water jar or olla. K‘ia-wih-na-k’ia té-tsa-na. 66450. Small toy olla or decorated water jar. Í-k‘osh-na-kia té-tsa-na. 66520. Red ware salt jar with castellated and corrugated edges and rim. Má-po-k’ia te-shi-lo-a mú-to-pa. ——. Small decorated olla or water jar. K‘ia-wih-na-k’ia té-tsa-na. 66399. Child’s small water jar or decorated olla. K‘ia-wih-na-k’ia té-tsa-na a-tsa-na áwa. ——. Small decorated water-jar or child’s olla. K‘iá-wih-na-k’ia té-tsa-na a-tsa-na áwa. 66413. Water jar or olla on which the emblematic terraces of the four wombs of earth and the magic knife with which they were opened are conspicuous decorations. K‘iá-wih-na-k’ia té-le, á-wi-ten té-huthl-na, á-wi-thlui-a pa push-kwai-na pä´-tchi-pa. 66387. Small decorated water jar or olla, with figures of deer. K‘iá-wih-na-k’ia té-tsa-na, shó-ho-i-ta pá-tchi-pa. 66428. Small decorated water jar or olla. K‘iá-wih-na-k’ia tá-tsa-na ná-pa-na-pa. ——. Large double salt and pepper jar. Má-po-kia té-wi-pa-tchi-na. 66354. Water jar, large, decorated. K‘iá-wih-na-k’ia té-le. 66466. Water jar or olla decorated with ancient design of the rattlesnake gens. K‘ia-wih-na-k’ia te-le, í-no-to-na Tchí-to-la-kwe a-wa tsí-nan tsí-na-pa. 66334. Water jar or decorated olla. K‘ia-wih-na-k’ia te-le. 66463. Olla or decorated water jar with figures of sacred birds and rosette. K‘ia-wih-na-k’ia te-le, wó-tsa-na ta hé-pa-k‘i wó-pa-no-pa. 66337. Olla or water jar decorated with figures of sacred blue birds. K‘iá-wih-na-k’ia té-le, k‘iä´-she-ma-mai-a wó-pa-no-pa. 66457. Olla or decorated water jar. K‘iá-wih-na-k’ia té-le. ——. Olla or water jar decorated with figures of deer, growing plants, and the gentile quail of chaparral cock. K‘iá-wih-na-k’ia té-le, ná-pa-no-pa, pó-yi ta kwan-hai-apä´-tchi-pa. 66405. Olla or decorated water jar. K‘iá-wih-na-k’ia té-le. 66345. Small water jar or decorated olla, ancient design. K‘iá-wih-na-kia té-tsa-na, i-no-to-na tsí-na-pa. 66492. Small, line decorated red earthen water jar. K‘ia-wih-na-k’ia té-tsa-na, shi-lo-a tsí-na-pa. ——. Small sacred water jar in form of mud hen. Hí-lu-k’ia mé-he-tâ tsa-na. 536 66414. Olla or water jar decorated with emblems of the gentile rattlesnake. K‘iá-wih-na-kia te-le, Tchí-to-la-kwe a-wen tsí-nan pä´-tchi-pa. 66407. Olla or decorated water jar figured with deer and antelope. K‘iá-wih-na-k’ia té-le ná-pa-o-pa. 66427. Small olla or water jar decorated with figures of antelope. K‘iá-wih-na-k’ia té-tsa-na, ná-pa-no-pa. 66497. Small red ware water jar. K‘ia-wih-na-k’ia té-tsa-na, shí-lo-ā. 76437. Small olla or water jar decorated with figures of antelope. K‘iá-wih-na-k’ia te-le, ná-pa-no-pa. 66470. Large olla or decorated water jar, with figures of sacred birds. K‘iá-wih-na-k’ia té-thla-na wó-tsa-na wó-pa-no-pa. 66472. Large olla or water jar decorated with the designs of the rattlesnakes. K‘ia-wih-na-k’ia té-thla-na, Tchi-to-la-kwe a-wa tsi-na tsí-na-pa. 66403. Small water jar or olla decorated with figures of antelope and black birds. K‘iá-wih-na-k’ia té-tsa-na, na-pa-no-pa, k‘é-tchu wó-pa-no-pa. 66384. Small decorated water jar or olla. K‘iá-wih-na-k’ia té-tsa-na. 66546. Small decorated water jar or olla. K‘iá-wih-na-k’ia té-tsa-na. ——. Child’s water jar or olla decorated with figures of antelope and a kind of sparrow. A-tsa-na a-wa k‘iá-wih-na-k’ia té-tsa-na ná-pa-no-pa, ta k‘iäp-tchu-pa wó-pa-no-pa. 67318. Small, yellow ware water jar for children. Í-k’osh-na-k‘ia k’ia-wih-na-k’ia té-tsa-na thlúp-tsi-ni. ——. Small, decorated water jar or olla. K‘iá-wih-na-k’ia té-tsa-na. 66520. Small toy olla or water jar with representation of sacred tail plumes. Í-k‘osh-na-k’ia k‘iá-wih-na-k’ia té-tsa-na, k‘iä-ti té-hi-a wó-pa-no-pa. 66381. Small olla or water jar, decorated. K‘iá-wih-na-k’ia té-tsa-na. 66471. Small olla or decorated water jar, white ground, with representation of sacred terraces and road. K‘ia-wih-na-k’ia té-k‘o-ha na, a-wi-thlui-a tsa-na tsin´-u-lap-nai-e. 66386. Ditto, large, with curve decoration and representation of Clark’s jay. K‘ia-wih-na-k’ia té-thla-na, ní-tsi-k‘ia ta maí-a-wo-pa-na-pa. 66464. Ditto, small, with representations of deer running. Na-pa-no-pa-yä´thl-yel-ai-e. ——. Ditto, with deer represented on body, and rosette on opposite side. Na-pa-na-pa, hé-pa-k‘i wó-pa-no-pa. 66340. Ditto, decorated with quail and deer. Ná-pa-na-pa, ta po-yi wó-pa-na-pa. 66365. Olla, very large, decorated with rosettes and cloud scrolls. Hïsh thla-na, he-pa-k‘i ta ló-te-po-a tsí-na-pa. 66372. Ditto, white. K‘ó-ha na. 537 66535. Ditto, with rosette and quail decorations. He-pa-k‘i ta po-yi-wó-tsa-na wó-pa-na-pa. 56340. Ditto, smaller, decorated with flowered star. Mo-ya-tchun-ú-te-a-pa pä´-tchi-e. 66433. Ditto, with representation of deer and growing plants. Sho-ho-i-ta ta hai-a wó-pa-na-pa. 66408. Ditto, with ancient representation of the sky, terrace, falling clouds, and the great rattlesnake. A-wih-thlui-a, lo-pa-ni-le ta tchí-to-la, wo-pa-na-pa. 66397. Ditto, with scroll and quail decoration. Wo-tsa-na wó-pa-no-pa, ta ni-tsi-k’ia tsi-na-pa. 66527. Ditto, with representation of antelope. Ná-pa-no-pa. 66528. Ditto, with addition of rude bird decorations. Ná-pa-no-pa ta-wó-tsa-na wó-pa-no-pa. 66380. Ditto, small antelopes. Ná-tsa-na-ná-pa-no-pa. 66459. Ditto, with terrace or sacred zigzag, flowers and birds represented. A-wi-thlui-a, u-te-a-pa ta wo-tsa-na-wó-pa-no-pa á-tsi-nai-e. 66412. Ditto, same as small. 66390 } Ditto, small antelope. Ná-tsa-na wó-pa-no-pa. 66456 66395. Large water jar or olla, decorated with sacred rosette and birds (sparrows). K‘ia-wih-na-k’ia té-thla-na he-pa-k‘i ta wó-tsa-na-wó-pa-no-pa. 66339, 66533, 66534. Ditto, with figures of deer. Ná-pa-no-pa. 66445. Ditto, with ancient terrace and rattlesnake decorations. 66447. Ditto, with ancient design. K‘ú-sho-kwïn tsí-nai-e. 66543. Ditto, with scroll decoration. Ní-tsi-k’ia wo-pa-no-pa. 66402. Ditto, smaller. Tsá-na. 66382. Ditto, with young deer decoration. Na-tsi-k‘o wó-pa-no-pa. ——. Ditto, bird decoration (gentile quail, pó-yi). 66419. Ditto, ornate design. Á-sho-na-k’ia tsí-na-pa. 66355. Ditto, with rosette and bird decoration. 66367. Ditto, with star and plant decoration. Mo-yä-tchun ta kwan-hai-a wó-pa-no-pa. 66512. Small red treasure jar for suspension, ancient. I-no-to-na thlâ´-wo-pu-k’ia té-tsa-na. 66425. Small toy water-jar decorated with figures of antelope. K‘ia-wih-na-kia té-tsa-na, a-tsan áwa. 66393. Small water jar for young children. K’iá-wih-na-k’ia té-tsa-na a-tsan, á-wa. 66370, 66410. Small decorated water jars or ollas. Kia-wih-na-kia té-we á-tsa-na. 66426, 66429. Ollas, large. 66438. Olla or water jar decorated with ancient terrace and rattlesnake’s form. K‘ia-wih-na-k’ia té-thla-na. 66435. Ditto, with same decoration. 538 66538. Ditto, with curve decoration. 66332. Ditto, with animal decoration. 66532. Ditto, with primitive “ä-wi-thlui-ă po-na” and cloud decoration. 66536. Ditto, animal decoration. 66550, 66501, 66502, 66503, 66504. Jars of red ware used for souring yeast. Mo-tse ó-pi-k’ia-na-k’ia té-pi-tsu-li-a. 66505. Ditto, white. 66508. Ditto, white with red band about neck. Shi-lo-a äthl-yet-âi-é. 67311. Ditto, curved decoration. 66529. Ditto, decorated with ancient terrace and rattlesnake. 66363, 66448, 66430. Ditto, curved decoration. 67531. Ditto, deer and bird decoration. ——. Ditto, curved and animal decoration. ——. Ditto, primitive terrace decoration with deer. 66360. Ditto, curved and scroll decoration. 66383, 66441. Ditto, animal and curve decoration. 66434. Ditto, small animal decoration. 66399, 66475, 66409. Small child’s water jar or olla. Í-k‘osh-na-k’ia k‘ià-wih-na-k’ia té-tsa-na. ——. Small, very old water jar with primitive decorations. K‘iá-wih-na-kia té-tsa-na tsí-thlä-shi-nï-shi. see caption Plate XLI.3. (68201) ZUÑI CANTEEN. CANTEENS AND WATER JUGS. 67777. Canteen, large figure of spotted pig. Pí-tsi-wi-tsi-sú-pa-no-pa mé-he-tâ. 67542. Small cylindrical canteen with representation of mammæ. Mé-wi-k‘i-lik-ton tsa-na k‘wí-k‘ia-k’ia-pa. 67539, 67538. Ditto, small double ball shaped. 67784, 67815, 67800. Small decorated canteens. Me-he-tâ tsí-na-pa. 68201. Small canteen remarkable for its conception and decoration, representing in form the reproductiveness of water (the phallic frog), and in decoration, water its inhabitants, and a star reflection. Ta-k’ia í-sho-ha mé-wi-se-ton-ne, á-k‘iä-na ta k‘iä-shi-tâ pä-tchun mó-ya-tchun ú-le. See fig. 3, pl. xli. 68207. Red ware canteen. Mé-he-tâ shí-lo-a. 68209. Yellow ware bottle-shaped canteen. Té-me-he-tâ. 67798. Long-necked gourd-shaped canteen, of red ware. Té-me-he-tâ täsh-sha na, shí-lo-a. 67750. Canteen in representation of chaparral cock. Po-yi mé-he-tâ. 66767. Small canteen in form of hawk or falcon. Pi-pi mé-he-tâ. 67778. Broken canteen (toy) in form of hog. Í-k‘osh-na-kia pí-tsi-wi-ti mé-he-tâ. 68427. Small red ware canteen, with white decoration at back. Mé-he-tâ tsá na. 539 68184. Canteen, red ware. 67807, 68213. Ditto, yellow ware. 68208, 69864. Ditto, red ware, large. 68187. Ditto, white ware. 68218. Ditto, red ware, smaller. 68182. Ditto, large, yellow ware. 67815. Ditto, very small and crude. 68221. Ditto, large, white ware. 68216. Ditto, with white back and red belly. 68181. Ditto, red ware, repaired with pitch. 68183. Ditto, decorated ware with “Cachina” decoration. 68192. Ditto, decorated with carved leaf pattern. 68175. Ditto, small, decorated. 68170. Ditto, very large, white ware, ornamented with rosette decoration. 67876. Ditto, ditto, more elaborate. 68222. Ancient canteen, in form of young bird, found in a cutting of the Atlantic and Pacific Railroad on the eastern slope of Mt. San Francisco, Arizona, by W. R. Smith, and presented by him to F. H. Cushing for the U.S. National Museum. 67771. Small canteen representing an owl. Mu-hu-kwi mé-he-tâ-tsa-na. 67549. Double, long-necked canteen, connected by two tubes. Mé-wi-k‘i-lik-ton í-täsh-sha wó-po-no-pa. 67547. Ditto, smaller. 68151. Small canteen of red ware. Me-he-tâ tsa-na, shí-lo-a. 67812. Large yellow canteen. Me-he-tâ thlup-tsi-na. 68223. Ordinary yellow canteen; same Indian name as preceding. 67754. Small canteen in the form of an owl. Mu-hu-kwi mé-he-ton-ne. 68193. Child’s small canteen. Me-he-tâ, tsan án. 67791. Large, yellow ware canteen. Me-het-thla-na thlúp-tsi-na. 67787. Small canteen for children. Me-he-tâ-tsá-na. 67811. Yellow ware canteen decorated with the sun vine. Me-he-tâ thlup-tsi-na tsí-na-pa. 67785. Child’s small canteen of red ware. Me-he-tâ tsa-na shí-lo-a. 67790. Red ware canteen. This specimen is plain red; they are frequently decorated in bands and figures of white. ——. A small canteen for sacred water, representing an owl. Mú-hu-kwi k‘iá-pu-k’ia mé-he-tâ tsa-na. 67814. Large canteen representing the moon, of red ware. Me-he-tâ shi-lo-a. Yä-tchn, ánte-li-ah-nai-é. 67808. Small double canteen. Me-wi-se-tâ tsa-na. 67792. Small canteen with emblematic decorations of sacred hooks. Me-he-tâ, ne-tsi-ko-pa. 68194. Yellow ware canteen. Me-he-tâ thlup-tsi-na. 68204. Small yellow canteen. 540 68212. Large yellow canteen. Me-he-tâ thlup-tsi-na thlá-na. ——. Sacred, decorated canteen. 68206. Small decorated canteen. 67824. Large, yellow ware canteen. 67759. Small canteen for holding sacred water, in form of an owl. K‘iá-pu-kia mu-hu-kwi mé-he-tâ. 67796. Small red canteen with etchings of phallic significance. Mé-he-tâ shi-lo-a í-shoh-na tsí-no-na.(?) 68189. Small yellow ware canteen. 67789. Small decorated canteen. Me-he-tâ tsí-na-pa. 67813. Small yellow ware canteen. 68156. Large yellow ware canteen, with winding white band decoration. Me-he-tâ thlup-tsi-na, tsin´-u-lap-nai-é. 68205. Small yellow ware canteen, decorated with rosette. Me-he-tâ thlúp-tsi-na, hé-pa-kin pä-tchi-e. 68199. Small toy canteen. Í-k‘osh-na-k’ia mé-he-tâ tsa-na. 68157. Canteen of red ware. Me-he-tâ, shí-lo-a. 67795. Medium-sized canteen, decorated with figures of quail or road runner; the latter bird is quite abundant in Arizona, but not in the Zuñi country. This canteen is of a cream white color, the decorations being in black. Me-he-tâ, pó-yi wó-pa-no-pa. 67545. Barrel-shaped canteen with knob like ends, and representations of mammæ near the mouth, for milk or sweet drinks. Mé-wi-k‘i-lik-ton-ne, kwí-k‘ia-pa. 67816. Decorated canteen. Me-he-tâ thla-na-tsí-na-pa. 68168. Small red ware canteen. 67805. Small red earthenware canteen, with representation of a burning star at apex. Mé-he-tâ thlup-tsi-na tsa-na, mo-yä-tchu-thla-na pä-tchi tsí-nai e. 68163. Large red ware canteen with winding bands, in representation of serpent. Mé-he-tâ, tsín-u-lap-nai-é. 68162. Small red canteen. 69863. Red ware canteen. 69865. Large water bottle canteen. Mé-he-tâ, tóm täsh-sha-na. 68159. Small red ware canteen, without decoration. 67475. Small toy canteen of special significance, which can only be derived from a translation of the Indian name given it. Ku-ne-a í-k‘osh-na-kia mé-he-tâ-tsa-na, í-se-to-na. “Clay for playing with which, canteen little, carrying itself,” etc. 68220. Small canteen decorated with figure of lily. Me-he-tâ, u-te-a í-to-pa-na pä´-tchi-e. 68176. Large red ware canteen. 69861. Large yellow ware canteen, with figure of the morning star. Mé-he-tâ thla-na thlúp-tsi-na, mó-yä-tchun-thlá-no-na pä´-tchi-e. 68173. Small red ware canteen with cone like apex. 541 67810. Small decorated canteen. 68179. Medium sized canteen, decorated on upper part with star cross. Me-he-tâ mó-se-wek-sin tsí-nai-e. ——. Small canteen of red ware. 67797. Small canteen of red ware. 68169. Small decorated canteen, with rosette on the apex. Í-k‘osh-na kïa me-he-tâ tsa-na hé-pa-k‘i tsín-yäthl-tâi-é. 69875. Canteen, medium size, of red ware. 67801. Similar to the preceding, but of cream white ware. Me-he-tâ iú k‘o-ha-na. 68166. Same as preceding, of yellow ware, with representation, on cream-white ground, of sacred-feathered, cross-bows. Pí-thla-pä-tchi lá-kwai tsí-nai-e. 67806. Ditto, ditto, red shí-lo-a. 68217. Ditto, white, with representation of rattlesnake. K‘o-ha-na, tchí-to-la pä´-tchi-e. 69862. Ditto, red, with representation of cloud on apex. (Ló-te-po-ai-e.) 67540. Small toy canteen, with small neck. ——. Owl-shaped canteen. 67755. Same as preceding in form, but differing somewhat in the details of ornamentation. 68155. Small double canteen, or “child carrier,” with representation of wreath of flowers. Me-he-tâ tsa-nâ tcha-se-tâ, ú-te-a ú-lap-na-ai-e. 68214. Ditto, larger, with representation of sacred star rosette. Hé-pa-k‘i-wó-pa-nan, mo-yä-tchu pán-ni-na-k’ia ú-le. 68158. Large canteen of red ware with rattlesnake emblems on white ground. Me-he-tâ tsi-na shí-lo-a, tchí-to-la wí-to-pa-no-pa. 67788. Ditto, red. Shí-lo-a. 67823. Ditto, white, with depression on lower side. K‘o-ha-na, hé-k‘âi-é. 67794. Ditto, gray, with conical back. Lo-kia-na, k‘iä´-möstâ’i-é. 68195. Ditto, small, with representation of flower at back and string for suspension. Tsa-na ta ú-te-a wó-pa-no-pa; pí k‘ai-a-pa. 68210. Ditto, large red ware. 68153. Similar to preceding. 68215. Ditto, with cord for suspension. 68219. Ditto, without cord. 69867. Ditto, large. 67804. Ditto, small. ——. Ditto. 68160. Ditto, yellow. ——. Ditto, with sunflower rosette at apex. Ó-ma-tsa-pa-ú-te-a yä´thl-tâĭ-e. 67820. Ditto, white. ——. Ditto, white back and black base. 542 68191. Very large canteen of the cream-white ware, with red belly. Kô-ha-na, ta tsú-shi-lo-a. 68180. Ditto, plain, with rosette. Hé-pa-k‘in pä´-tchi-e. 68188. Ditto, with the ring, or star-pointed flower, on apex; red base, above which are the figures of the sacred butterflies represented in an arch. Ní-tse-k‘o-an-te ú-te-a thluai-a-pa, pú-la-k’ia-thlu-ai-yé-mük-nai-é. 68152. Ditto, with rattlesnake. Tchi-to-la tsím-u-lup-nai-e. 67802. Ditto, smaller. Tsa-nï-shi. 67821. Ditto, very small yellow ware. Hish-tsá-na, shi-lo-a tsí-na-e. 68171. Ditto, red. Shí-lo-a. 67793. Ditto, larger, with cord of Spanish bayonet. Thlúp-tsi-na, hó, pi-k‘ai-a-pa. 68167. Ditto, very large. 68161. Ditto, white, with sunflower, surrounded with speckled leaves and with smaller lobe at apex. Ó-ma-tsa-pa ú-te-a, su-pa-no-pa haĭ-a-we ú-lap-nai-e; tchá-set tâi-e. 67799. Ditto, plain red, with flower and butterfly decoration. Shi-lo-a, pú-la-kia kwin-ne, ta ú-te-a pä´-tchi-pa. 67817. Ditto, small, with representation of corn stalk surrounded by deer, crows, and black birds. Mí-tâ-an, shó-ho-i-ta, k’wá-la-shi ta tsuí-ya pä´-tchi-pa. ——. Ditto, with rosette at apex. He-pa-k‘i pä´-tchi-pa. 68178. Ditto, plain. Tsa-na, á-ho-na. 68164. Ditto, red, large, and flat backed. Shi-lo-a, ki‘a-pa yä´thl-tâi-e. 68154. Ditto, large, white, of ordinary form. ——. Ditto, with flower decoration at back. K‘ia-mus-tâi-ye, ú-te-a-pa. 68105. Ditto, small and flat, tsa-na, yäthl-k‘iä-tchun. ——. Ditto, red belly, with deer and sky figures on white ground. K‘o-ha-na yäthl-tâ, á-po-ya tsi-na, ta ná-po-a-pa. 67813. Ditto, plain black. Kwin-ne. 68202. Ditto, yellow, with rosette decoration. Thlúp-tsi-na, hé-pa-k‘in pä´-tchi e. ——. Ditto, very small, with white back. Tsa-na, k‘ó-han-yä´thl-tâi-e. 67818. Ditto, large, yellow. Thlup-tsi-na. ——. Ditto, red and white, with terraced road. Tsa-na, a-wi-thlui-a-pó-na-pa. 68226. Ditto, large, with rosette decoration. 67544. Small, double lobed canteen. Me-wi-k‘i-lik-ton kiä´-mo-li-an tsa-na. 67541. Ditto, of smaller size. 67543. Ditto, small. ——. Owl-shaped canteen. Mú-hu-kwi mé-he-ton-ne. 67744. Ditto, small, with holes through the wings for suspension. E-pï-se à-a’-pa. 67742. Ditto, large, red ware. Mú-hu-kwi mé-he-tâ shi´-lo-a. 543 67748. Ditto, large, ornamented in representation of the plumage of a bird. ——. Ditto, small. ——. Small barrel-shaped canteen, with round ends, showing emblems of mammaries. Mé-wi-k‘i-lik-ton, kwí-k’ia-pa kiä´ mo-lin a-óp-tsi-naì-é. 68177. Canteen, of earthen ware, decorated. Me-he-tâ tsí-na-pa. 67822. Ditto, small. Tsá-na. 68174. Ditto, of white ware. K‘ó-ha-na. 68197. Ditto, of red ware. Shí-lo-a. 68203. Ditto. 68190. Canteen of red ware. Shí-lo-a. 68196. Ditto. 68200. Toy canteen, with rosette decoration. Í-k‘osh-na-k’ia mé-he-tâ-tsa-na, hé-pa-k‘i tsí-na-pa. 68185. Ditto, red. Shí-lo-a. 67809. Ditto, with two small lobes at back. Í-yäthl-tâi-e. 67825. Small, double gourd-shaped water bottle of earthenware. Mé-wi-k’il-ik-ton shi-lo-a tsa-na. 67819. Large, bottle-shaped canteen. Mé-he-tâ k‘iä-mo-li-a muí-a-pa. ——. Small, decorated canteen. Mé-he-tâ. ——. Ditto, red ware, large. ——. Ditto, large, yellow. ——. Ditto, large, yellow ware with painted back. ——. Ditto, red ware, small. PITCHERS. 67110, 67113. Pitchers, small, plain, with handle, É-mush-to-we á-thla na, á-mui-a-pa. 67439. Small pitcher vase, for suspension. É-mush-ton té-tsa-na mú-to-pa. 67135. Small milking pitcher. Á-k’wi-k’iäsh-na-k’ia é-mush-ton tsa-na. 67101. Small, ancient pitcher. Í-no-to-na é-mush-ton tsa-na. 67103. Ancient pitcher, large. 66522. Ditto, of red ware. 67104. Ornamented pitcher, with representation of mountain lion for handle (broken). I-no-to-na é-mush-ton tsa-na, Hâk-ti-tä´sh-sha-na muí-ai-e. 67102. Ditto, rude. 67105. Ditto, large, decorated. 67116. Ditto, of red ware, decorated with black, long necked. 67141. Small, modern pitcher, of red ware, in ancient style. I-no-to-na án-te-li-ah-no-nai-e. 67319. Ditto, large, with handle. 67119. Ditto, with handle, made in imitation of ancient jar, dug up from ruins of Wí-mai-a. ——. Small milk pitcher. Á-k‘wi-k‘iäsh-na-k’ia, é-mush-ton thlúp-tsi-na. 544 67551. Small milk pitcher in the form of a shoe or moccasin. K‘wi-k‘iäsh-na-kia we-po-tchi té-tsa-na. 68384. Small pitcher of black earthen ware for heating water. K‘ia-k‘äthl-k‘ia-na-k’ia é-mush-ton-ne. 67137. Ditto, small, yellow ware. 67136. Small milking pitcher of yellow ware. ——. Milk pitcher, with handle, of decorated yellow ware. Á-k‘wi-k‘iäsh-na-k’ia é-mush-ton-ne. 68365. Small, black ware pitcher. Té-kwin tsa-na mui-ai-e. 67114. Small, decorated milk pitcher. É-mush-ton ne. 67089. Milk pitcher, plain. 67336. Ditto, large, with corrugated rim. É-mush-ton thlá-na. 67485. Ditto, with serpent or curved decoration. (Né-tsi-k‘on-ne.) 67127. Large, red milk pitcher. Á-k‘wi-k‘iäsh-na-k’ia é-mush-to thla-na, shí-lo-a. 67140. Ditto, undecorated. 67128. Ditto, plain. 68382. Ditto, for cooking. Wó-li-a-k’ia é-mush-ton thla-na. 68386. Ditto, small, tsá-na. 68383. Ditto. 68378. Ditto. 68385. Ditto, showing mud or clay used in sealing the mouth of the vessel while cooking sweet fermented meal or hé-pa-lo-kia. 68380. Ditto, plain. 68359. Ditto. 67106. Milk pitcher of ancient form. A-k‘wi-k‘iäsh-na-k’ia é-mush-ton, í-no-to-na. 67108. Ditto, with flaring rim and flower decoration. Sál-athl-k‘ia-pan-ne. 67094. Ditto, plain. 67087. Ditto, for white paint. He-tehl-hé-lin on-a-kia, sal-äthl-k‘ia-pan ne. 67124. Ditto, small, yellow ware. 67115. Ditto, with narrow opening, and flower decoration. 67139. Ditto, red ware. 67111. Ditto, decorated. 67117. Ditto, with scalloped rim. 67107. Ditto, tall, and vase-shaped, with flaring rim. 67339. Ditto, with contracted neck, and animal decoration, handle representing an antelope. 68356. Small pitcher for heating water. 68376. Large pitcher for cooking or heating water. Wo-li-a-k‘ia é-mush-ton-ne. ——. Large pitcher with animal-shaped handle. É-mush-ton thla-na-wó-ò-le ík-na muí-ai-e. 545 DRINKING CUPS AND CUP-SHAPED VESSELS. 67091, 67337, 67076. Handled drinking cups with flaring rim, decorated. Tú-tu-na-kia sá-mui-a-pa. 67326, 67109, 67095. Ditto, large. 67086, 67083, 67112. Ditto, small. 67082, 67077. Ditto, with representation of bear for handle. 67122, 67118. Ditto, large, yellow ware. 67131. Small, red ware drinking cup with handle. Tú-tu-na-k’ia sá-mui-a tsán-an-ne. 67098. Drinking cup with flaring rim. Sá-mui-a sá-tsa-na. ——. Bowl and pot shaped cooking vessels, plain and ornamented, with ears and small conical projections to facilitate handling while hot; among these are also enumerated paint pots, &c. Sa-we á-mui-a-pa. 67469, 67425. Small, toy, cooking vessels with row of ears. I-k‘osh-na-k’ia sá-mui-á-tsa-na. 67329. Large, handled cup. Sá-mui-an-ne. 68243. Small, handled cup. Sá-mui-a té-tsa-na. 68387. Water-holding cup. K‘ia-pa-ti-k’ia té-tsa-na. 67322. Small handled cup of yellow ware. Sá-mui-a té-tsa-na thlúp-tsi-na. 67138. Handled cup of yellow ware. Sá-mui-a té-thlup-tsi-na. 67079. Small, handled cup for water. K‘ial-i-k’ia sá-mui-an-ne. 67078. Small handled water cup. K‘ial-i-k’ia sá-mui-an-ne. ——. Handled cup with decoration of the sacred mantle. Sa-mui a hé-k‘wi-e-tchi tsí-na-pa. 67133. Small, handled, yellow ware cup. Sá-mui-an thlúp-tsi-na tsá-na. 67093. Small, handled cup with representation of growing flowers. Sa-mui-an-tsa-na ú-te-a wó-pa-no-pa. 68362. Small, knobbed cup for hot water. K‘iá-k‘iäthl-k‘ian-a-k’ia sá-mui-an tsá-na. 67132. Small, handled yellow cups. Sá-mui-a tsa-na á-thlup-tsi-na. 67081. Small flaring cup, with handle, with representations of stars and magic net-shield of war god. Sá-mui-an tsa-na sa-k‘ia-pan-ne, mó-yä-tchu, ta k‘iá-al lan pä-tchi-pa. 66911. Small flaring cup for children. Sá-k‘ia-pa-nan tsa-na. ——. Small red ware cups for children. Sá-tsa-na shi´-lo-a. 67126. Small milking cup of yellow ware, with handle. K‘wi-k‘iäsh-na-k’ia sá-mui-an tsa-na. 67335. Small cup, with handle and flaring rim, decorated with flowers. Sá-mui-an tsa-na, u-te-a ath´l-yel-lai-e. 67143. Small, handled cup. Sa-mui-a tsa-na shí-lo-a. ——. Small milking cup for little girl. A-k‘wi-k‘iash-na-k’ia sá-mui-an-tsa-na. 67090. Small, handled cup, with flaring rim for drinking. Sá-mui-a tsa-na sál-athl-k‘ia-pan-ne. 546 67092. Small, deep, decorated, handled cup. Sa-tsa-na múi-ai-e. 67120. Large handled milking cup of decorated red ware. Á-k‘wi-k‘iäsh-na-k’ia sá-shi-lo-a, muí-an tsí-na-pa. 67084. Small, plain, handled cup. Sá-mui-an-tsa-na. ——. Small water heating cup, with handle. K‘ia-kiäthl-k’ia-na-k’ia sa-mui-an tsá-na. 67332. Small drinking cup, with melon flower representation in center. K‘iá-li-k’ia sá-tsa-na a-te-an e-tâi-e. 67096. Small handled cup. Sá-mui-an tsa-na. 67328. Large decorated cup with handle. Sá-mui-an thla-na. 67099. Decorated cup, small. 67097. Ditto, large. 67338, Ditto, with animal shaped handle. BOWLS AND BASKETS. 67184, 67153, 67182, 67185, 67189. Sacred terraced basket bowls for medicine flour or meal, carried by chief priests of sacred dancers. K‘ia-wai-a wo-pu-k’ia á-wi-thlui-a-po-na sá-mu-te-a-pa. 67193. Ditto, with horned frog represented on outside, (Thlé-tchu), and tadpoles and dragon fly inside, shu-me-ko-lo ta mú-tu-li-k‘ia-wó-pa-no-pa. 67192. Ditto, with sacred rosette in center of bottom. Hé-pa-k‘i tsin é-tâ-i-e. 67172. Ditto, for sacred yellow flower paint. Ú-te-a he-lin ó-na-kia. 67303. Small bowl for white paint, used in decoration of dancers. Hé-ko-hak’ hé-lin-o-na-kia sá-tsa-na. 67055. Small white paint bowl. Hé-ko-hak’ hé-lin-o-na-kia sá-tsa-na. 67255. Bread bowl, decorated. Mo-tse-na-k’ia sá-tsa-na. 67233. Ditto, larger. 67220, 67264. Bread bowls. Mo-tse-na-k’ia-sá-we. 67267, 67227, 67242. Large bread bowls, with elaborate cloud decoration and figure of sky combined. Mo-tse-na-k’ia sa-we á-thla-na, lo-po-ya tsi-na-pa. 67202. Very large bread bowl, decorated inside with lightning passing between clouds and on outer surface with lightning passing between black rain clouds. Mó-tse o-na-kia mo-tse-na-k’ia sá-thla-na; wí-lo-lo-a thli-tâ ló-pi-kwai-nai-e wo-pa-no-pa; wí-lo-lo-a, áw-thlui-a-po-na á-shi-k‘ia-na tsí-na-pa. 66604. Large bread bowl, decorated. Mó-tse-na-k’ia sá-thla-na. 66935. Ditto, red ware, large. 67277, 67270. Elaborately decorated bread bowl. Mó-tse-na-k’ia sá-thla-na. 67217. Decorated bread bowl. Mo-tse-na-k’ia sá-thla-na. 66972. Small yellow ware eating bowl. Í-to-na-k’ia sá-thlup-tsi-na. 67199, 66937. Ditto, for dance paint of cachínas. Shi-lo-a-hé-lin o-na-k’ia sa-we. 547 66945, 66944. Ditto, for serving food, decorated. 67204. Ditto, large, with á-wi-thluia-po-na ta thlí-ton (cloud-terrace and rain) represented. 66642. Ditto, white decorated ware. 66582, 66603, 66644. Ditto, with flaring rim. (Sál-athl-k’ia-pan) deer decoration and sacred plume sticks. 66612. Ditto, with lozenge decoration in lozenge figure. 67209. Ditto, with highly emblematic decoration. 66574. Ditto, very shallow. Í-to-na-kia sal´ athl-k‘ia-pan-ne. 67215, 66947. Small yellow ware eating bowls. I-to-na-k’ia sá-thlup-tsi-na. 67066. Ditto, small. 66819. Small eating bowl. Í-to-na-k’ia sá-tsa-na. 66970, 66789, 66735, 66791. Ditto, used for paint. 66664. Eating bowl, larger. 66577, 67285, 66587, 67216. Ditto, large. Thlá-na. 66983. Small yellow ware eating bowl. Í-to-na-kia sá-thlup-tsi-na. 66938, 66941. Eating bowl, small, red ware. Shí-lo-a. 67206. Ditto, large. 66706, 66695. Ditto, of decorated ware. 65976. Ditto, for stone ash. (See above). 66956, 66916. Eating bowls, red ware white inside. I-to-na-kia sá-shi-lo-a. 66600. Ditto, decorated ware showing use as paint bowl. 66832. Ditto, decorated ware, small. 66805. Ditto, decorated ware, showing use as dye bowl. 66798, 66784. Ditto, eating bowls. 67254, 66760, 66957, 66749. Ditto, burned in open fire. (K‘ia-pi-na-nï-shi, or lú-ak-nai-e.) 56773. Ditto, deep. 66837. Ditto, small, burned in open fire. Lú-ak-nai-e. 67243. Ditto, showing traces of last hé-pa-lo-k’ia feast. 66848. Ditto, showing po-ye decoration. 66718. Ditto, showing sunflower decoration. 66831. Ditto, showing lineal decoration, ancient design. 67241. Ditto, very old. 66971. Ditto, showing house, world, and growing-plant design. 66761. Ditto, showing much use. 66993. Ditto, showing figures of pó-yi and gentile priests. 66739. Ditto, basin-shaped. Sál-athl-k‘ia-pan-ne. 66908. Very small decorated toy eating bowl. I-k‘osh-na-k’ia í-to-na-kia-sá-tsa-na. 67246. Small, decorated ware eating bowl. 66920, 67257. Ditto, new. 66830. Ditto, with elaborate star and plant design. 66783, 66765. Ditto, flower with four spear-like points in center. U-te-a-an k‘iä-tso-ta wó-pa-no-pa. 548 67262. Ditto, burned in open fire. Lú-ak-nai-e. 66774. Ditto, with falling rain represented. 66727. Ditto, with flaring rim, deep. 66748, 66876, 66703. Small eating bowl of decorated ware. Í-to-na-k’ia sá-tsa-na. 66588, 66810. Ditto, with elaborate but defined decoration. 66779, 66711, 67265, 66827, 67301, 67271. Ditto, with deer reversed and standing on twig. 66792, 66755. Ditto, showing use as vessel for white paint (used as whitewash). Hé-k‘e-tchu o-na-k’ia sá-we. 66776, 66918, 66781. Ditto, with flaring rim. 67203. Small eating bowl. Í-to-na-k’ia sá-tsa-na. 67278. Ditto, chaparral cock decoration. 67250. Ditto, burned on wood fire. 66741. Ditto, with river and tadpole represented. 66742. Ditto, ornamentation indistinct. 66632, 66551, 66553. Eating bowls of decorated ware, with flaring rim. Í-to-na-k’ia sál-athl-k’ia-pa-we. 66638, 66634. Ditto, large. 66636. Ditto, very large, with representation of female deer, ancient terrace house and “step” inclosed. Hé-wi-mäs-sin í-no-to-na, tá-shó-hŏ-i-t’o-k’ia pä´-tchi-e. 67295. Ditto, large, with rain cloud, star, and plant decoration. 66697. Small eating bowl, with deer and cloud decoration. Í-to-na-k’ia sá-tsa-na. 66569. Ditto, with representation of sky colors about rim. 66619, 66570. Ditto, with flower and plant decoration. 66926. Ditto, with house decoration. 67235. Ditto, flower decoration. 67231. Ditto, with flower and plant decoration. 66595. Ditto, with plant decoration. 66678. Ditto, with representation of sand burs. 66656, 66677. Ditto, with representation of antelopes. 66668. Ditto, with cloud pueblos and rainbow decoration. 66552. Ditto, cloud, star, floral, and deer decoration. 66594, 66685. Ditto, floral decoration. 67297. Ditto, with representation of world and steps to the skies. 66673. Ditto, with terrestrial cloud and doe decoration. 66593. Ditto, with cloud and curve decoration. 66679, 66726, 66601, 66684. Ditto, ditto, decoration indistinct. 66580. Ditto, red ware, with sacred corns represented. 67213, 66653, 66772, 66927, 66699. Ditto, flowers and falling rain. 66579. Ditto, terrace decoration. 66640. Ditto, flower decoration. 66648. Ditto, butterfly, cloud, and plant decoration. 67211. Ditto, deer, cloud, rain, and plant decoration. 67269. Ditto, plant and cloud decoration. 549 66573. Ditto, curve decoration. 66649, 67208. Ditto, flower, cloud, and arrow decoration. 66616. Ditto, with elaborate decoration. 66701, 66955, 66948. Red ware eating-bowls. 67205. Yellow ware eating-bowl. 66954. Ditto, the Great star. 66788, 66680. Small eating-bowls. 66670. Ditto, with floral, cloud, and star design elaborately worked up. 66662, 67222, 66554. Ditto, elaborate design. 66663, 66671, 66651, 66561. Ditto, with terrace form. 66609. Ditto, curve. 66637. Ditto, deer. 66652. Large eating bowl, with elaborate emblematic but indistinct decoration. 66672. Ditto, with rainbow decoration. 66811. Small eating-bowl of decorated ware. 66676. Eating-bowl of decorated ware. 67275. Small ancient eating-bowl of corrugated ware, decorated inside. Í-no-to-na ní-tu-li-a í-to-na-k‘ia sá-tsa-na. 66992. Eating bowl of gray ware, very ancient. Í-no-to-na í-to-na-kia sá-tsa-na. 66690. Ditto, with representation of woods. 66936. Ditto, modern red ware. 66820, 67256, 66919, 66840, 66790, 66764, 67021, 66881, 66995. Small decorated eating bowls. Í-to-na-kia sá-tsa-na tsí-na-pa. 67019. Ditto, sacred design in terraces representing clouds and rain. 66836. Ditto, with sacred butterfly decoration. 67000, 67027, 67001, 67008, 66973. Small red bowls. Sá-shi-lo-a á-tsa-na. 66962. Small basin-shaped bowl. Sal-athl-kia-pan-tsa-na. 67244. Small bowl, with additional rim. Sá-wi-yäthl ton-ne. 66974. Small yellow-ware bowl used in making the stone ash as yeast, and coloring matter, of blue guyave. Á-lu-k‘ia-lin hé-thli-a-k‘ian a-k’ia, sá-thlup-tsi-na. 67058. Very small, rude toy bowl. Í-k‘osh-na-k’ia sá-tsa-na pó-tcha. 67048. Ditto, of yellow ware. 67057. Very small, drinking cup of red ware. 67052. Bowl used for mixing mineral yeast and coloring matter of guyave and mush-bread. Á-lu-k‘ia-li-k’ia sá-tsa-na. 67317. Vase-shaped bowl of white ware. Sá-k‘ia-pa te-lé. 67180. Small scalloped-shaped medicine bowl. K‘ia-lin-o-na-kia sá-tsa-na ní-te-po-a-pa. 67157, 67166. Ditto, with terraced rim. (Á-wi-thlui-a-po-na.) 68247. Small black-ware bowl for toasting corn. 67013. Small decorated red-ware bowl. Sá-tsa-na shí-lo-a. 67446. Small toy bowl, decorated. Í-k‘osh-na-k’ia sá-tsa-na. 67284. Small ancient bowl. I-no-to-na sá-tsa-na. 67309. Ditto, red ware, modern. 550 67183. Ditto, large, with tadpole and frog decoration. 67071. Small toy bowl. I-k‘osh-na-k’ia sá-tsa-na. ——. Small saucer bowl. Sal-athl-kia-pan tsa-na. 66495. Small-mouthed yeast souring bowl. Mo-tse ó-pi-k’ia-na-k’ia té-k‘iä-mo-li-a. 67343. Ancient bowl for the sacred medicine water belonging to the hereditary line of House Caciques of Zuñi (K‘ia-kwi-á-mo-si) and sold by stealth to me by the youngest representative of that body of priests. Shí-wan an k‘iä´-lin ó-na-k’ia sá-a-wi-thlui-a-po-na. See fig. 1, pl. xli. see caption Plate XLI.1. (67343) ZUÑI BOWL. 66828, 66835, 66872, 67240. Small drinking bowls. Té-tu-tu-na-k’ia sá-we á-tsa-na. 66896. Small drinking bowl showing use as paint bowl. Tú-tu-na-k’ia sá-tsa-na. 66894. Ditto, showing elaborate phallic figure. Á sho-ha tsí-na-pa. 66901. Ditto, showing emblematic figure of the life of rain. 67035, 66997, 66984. Small red bowls. Sá-tsa-na shi-lo-a. 67059. Ditto, toy. 66852. Small bowl for serving food, with flaring rim. Í-to-na-k’ia sá-k‘ia-pan tsa-na. 66826. Ditto, burned in open wood fire. 66708. Ditto, with house and sky decoration in center. 68306, 68285. Small black-ware cooking bowls. Wó-li-a-k‘ia sá-we-á-tsa-na. 68236. Cooking bowl, with ears. Sá-mui-an tsa-na. 68259, 68277. Ditto, small. 68311. Ditto, large. 68265. Small cooking bowl, with indented rungs for ornamentation and utility (see notes). Wó-li-a-k’ia sá-tsa-na tsin´ ú-lap-nia-e. 68248, 68245, 68250, 67458. Small cooking bowls, with ears. Wó-li-a-k’ia sá-mui-a-tsa-na sa-we á-tsa-na. 68276. Ditto, in form of pot. Wó-li-a-k’ia té-tsa-na. 68246. Ditto, with ears. Wó-li-a-k’ia sá-mui-an tsa-na. 68461. Ditto, same. 68293. Cooking bowl, large. 68373, 68303, 68372, 66905. Ditto, small. 67168, 67156. Small sacred terraced bowl. 66975. Small mush bowl of yellow ware. Hé-k‘us-na wo-li-k’ia sá-tsa-na. 66813. Small flaring eating bowl. Í-to-na-k’ia sá-tsa-na sál-äthl-k‘ia-pa-we. 66738. Small decorated eating bowl. Í-to-na-k‘ia sá-tsa-na. 68267. Small bowl for heating water, with corrugated ears. K‘ia-k‘iäthl-k’ia-na-k’ia = té-ni-tu-lup-tchithl-na-pa. 67151. Large handled and terraced basket bowl for sacred meal or water. Á-wi-thlui-a-po-na sá-a-le he-po-a-yälthl-tâi-e, k’o-lo-wis-si ta mu-ta-li-k’ia wó-pa-no-pa. The figures of tadpoles rising from the water are emblematic of summer rains, etc. 551 66598. Medium-sized eating bowl. Í-to-na-k’ia sá-a-le. 66782. Eating bowl, small sized. Í-to-na-k’ia sá-a-le. 66953. Medium-sized eating bowl. Í-to-na-kia sá-a-le, shí-lo-a. 66591. Medium-sized eating bowl. Í-to-na-k’ia sá-a-le. 66643. Small-sized eating bowl. Í-to-na-k’ia sá-tsa-na. 66628. Ordinary eating bowl. Í-to-na-k’ia sá-a-le. 67144. Medium small red bowl. Sá-tsa-na shi-lo-a. 66964. Ordinary-sized eating bowl of red ware. Í-to-na-k’ia sá-shi-lo-a. 66682. Large eating bowl. Í-to-na-k’ia sá-thla-na. 66801. Small decorated bowl. Sá-tsa-na tsi´-na-pa. 66681. Ordinary eating bowl. Í-to-na-k’ia sá-a-le. 66584. Small eating bowl. Í-to-na-k’ia sá-tsa-na. 66610. Ordinary eating bowl. Í-to-na-k’ia sá-a-le. 66902. Small bowl. Sá-tsa-na. 67149. Small red bowl. Sá-tsa-na shí-lo-a. 67316. Ordinary eating bowl. Í-to-na-k’ia sá-a-le. 66933. Small eating bowl with a-wi emblem. Í-to-na-k’ia sá-tsa-na, á-wi-thlui-a wó-le. 67044. Small eating bowl. Í-to-na-k’ia sá-tsa-na. 66691. Eating bowl of red ware, with e-tâ-k‘ó-ha-na or white emblem. Í-to-na-k’ia sá-shi-lo-a k‘ó-han-é-tâi-e. 66977. Bowl for mixing the stone-ash used as a yeast-powder, Á-lu-k‘iä-li-k‘ia sá-tsa-na. 66566, 66630, 65629. Eating bowls. Í-to-na-k’ia sá-a-le. 67260. Bread bowl. Mó-tse-na-k’ia sá-a-le. 66942. Eating bowl of red ware. Í-to-na-k’ia sá-shi-lo-a. 67302. Eating bowl, with flaring rim. Í-to-na-k’ia sál-athl-k’ia-pan-ne. 67188. Terraced basket bowl for sacred phallic flour. Á-wi-thluĭ a-po-na sá-ni-te-po-a-pa. 67191. Terraced medicine bowl. Ak-wa ó-na-k’ia a-wi-thlui-a-po-na sá-a-le. 66674. Eating bowl. Í-to-na-k’ia sá-a-le. 67268. Small bowl. Sá-tsa-na. 67063, 66989. Small plain bowls. Sa-tsan á-wa-ho-na. 67005. Small bowl of red ware, with decoration. Sa-tsa-na shi-lo-a tsí-na-pa. 67150. Small, reddish-brown bowl. Sa-tsa ná-ho-na. 66639. Eating bowl. Í-to-na-k’ia sá-a-le. 67289. Bread bowl. Mo-tse-ni-k’ia sá-a-le. 66716. Small bowl, with primitive decoration. Tâ-a sá-a-le. (Seed bowl.) 66558. Eating bowl, with decorations and emblems of the sacred butterfly. Í-to-na-k’ia sá-tsa-na pú-la-k’ia wó-pa-no-pa. 66963. Eating bowl of yellow ware. Í-to-na-k’ia sá-thlup-tsi-na. 66605. Eating bowl. Í-to-na-kia sá-tsa-na. 67272. Eating bowl. Í-to-na-kia sá-a-le. 66863. Small bowl, with flaring rim. Sa-tsa-na sal-yäthl-k’ia-pan-a-kia sá-mui-an-ne. 552 66900. Small bowl. Sá-tsa-na. 67292. Large flaring eating bowl. Í-to-na-k’ia sá-k‘ia-pa-nan thla-na. 66597. Eating bowl. I-to-na-kia sá-a-le. 66965. Eating bowl of black ware. I-to-na-k’ia sá-kwin-ne. 67165. Small sacred terraced bowl for medicine flour, with frog decoration. Á-wi-thlui-a sá-tsa-na ta-k‘ia wó-pa-no-pa. 67028. Small red bowl. Sa-tsa-na shí-lo-ā. 66693, 66705. Small eating bowls. I-to-na-kia sá-tsa-na. 66959. Small eating bowl, with gourd and beaded plume stick decoration. Í-to-na-kia sá-tsa-na tá-po-a wó-le. 67042. Small red ware bowl, with flaring rim. Sal-yäthl-k‘ia-pan tsa-na-shí-lo-a. 66922. Small bowl. Sá-tsa-na. 67070. Small bowl of red ware, made by child. A-tsa-na a-wa sá-tsa-na shí-lo-a. 66903. Small bowl, made by young girl in learning. Sa-tsa-na í-te-tchu-k’ia-no-na á-wi-te-la-ma á-wi-thlui-an an té-thlä-shi-na ú-le. 66720. Small bowl. Sá-tsa-na—with the four sacred terraces and altar-pictured center. 66631. Small eating bowl, with emblematic gourd-figure in center. Í-to-na-k’ia sá-tsa-na, wí-to-pa-na tsí-na-pa. 67224. Eating bowl, with figures of medicine flowers inside. I-to-na-k’ia-sa-a-le, ak-wa ú-te-a wo-pa-no-pa. 67155. Small sacred meal bowl, with representations of summer and winter emblems of water, the tadpoles and the frog. Á-wi-thlui-a-pa sá-tsa-na, mu-tu-li-kia ta tá-k‘ia wó-pa-no-pa. 67167. Small terraced sacred meal bowl, with figures of tadpole or emblems in summer. Á-wi-thlu-i-a-pa sá-tsa-na; mú-tu-li-k’ia wó-pa-na-pa. 66635. Eating bowl. Í-to-na-k’ia sá-a-le. 66884. Small bowl, with representation of the sacred cross-bows. Sá-tsa-na pí-thla-pa-na-pa. 66874. Small decorated bowl. Sá-tsa-na. 66939. Small plain eating bowl. I-to-na-k’ia sá-tsa-na. 66806. Small decorated bowl. Sá-tsa-na. 66949. Small yellow eating bowl, with representations of the sacred gourd. I-to-na-k’ia sá-thlup-tsi-na wí-to-pa-na shí-lo-a. 67198. Yellow eating bowl. I-to-na-k’ia sá-thlup-tsi-na. 66898. Small plain toy eating bowl. A-tsa-na a-wen í-to-na-k’ia sá-tsa-na. 67043, 67054. Small plain toy mush bowls. Í-k‘osh-na-k’ia he-k‘i wo-li-k’ia sá-we. 67281. Small toy eating bowl. Í-to-na-k’ia sá-tsa-na í-k‘osh-na-kia. 66913. Small toy bowl. Í-kosh-nan-a-k’ia sá-tsa-na. 67051. Small he ki bowl. He-k‘i wó-li-k’ia sá-tsa-na. 67177. Small scalloped medicine water bowl. K‘ial´-in on-a-k’ia sá-tsa-na ní-te-po-a-pa. 553 67153. Small terraced bowl for mixing medicine flour. K‘ia-wai-a o-na-k’ia, a-wi-thlui-a-po-na sá-tsa-na. 66808. Small bowl used as receptacle for white paint in the dance. He-k‘o-ha he-k‘i wo-li-k’ia sá-tsa-na. 66943. Small red ware eating bowl. I-to-na-k’ia sá-tsa-na shí-lo-a. 66893. Small water bowl. K‘iä-li-k’ia sá-tsa-na. 66698. Rude eating bowl, decorated with figures of birds. Í-to-na-k’ia sá-tsa-na, wó-tsa-na wó-pa-no-pa. 66910. Small decorated water bowl. K‘iäl-i-k’ia sá-tsa-na tsí-nai-e. 67146. Small decorated water bowl. K‘iäl-i-k’ia sá-tsa-na tsí-na-pa. 67010. Small decorated red ware bowl. Sá-tsa-na shí-lo-a tsí-na-pa. 66985. Small red ware eating bowl. I-to-na-k’ia sá-tsa-na shí-lo-a. 67282. Small eating bowl, with cross lightning and star decoration on rim. Í-to-na-kia sá-tsa-na, tsi-na-wé-lo-lon, ta mó-ya-tchu po-ai-yäthl-yel-la. 66875. Small decorated plate. Sál-athl-k‘ia-pan tsa-na. 66743. Small white eating bowl. Í-to-na-k’ia sá-tsa-na-k‘ó-han-na. 66807. Small decorated eating bowl. Í-to-na-k’ia sá-tsa-na. 67007. Small red bowl, with flaring rim for water. K‘iäl-i-k’ia sá-tsa-na-shi-lo-a sál-yäthl-k‘ia-pan-ne. 66730. Small decorated mush bowl. Hé-k’us-na wo-li-k’ia sá-tsa-na. 67047. Small bowl for mixture of yellow paint. Thlúp-tsi-na hé-lin-o-na-k’ia sá-tsa-na. 66750. Small decorated eating bowl. Í-to-na-k’ia sá-tsa-na. 66857. Small decorated eating bowl. Í-to-na-kia sá-tsa-na. 67064. Small yellow drinking bowl. Tú-tu-na-k’ia sá-tsa-na thlúp-tsi-na. 66816. Small decorated eating bowl. Í-to-na-k’ia sá-tsa-na. 66736. Small decorated eating bowl with flaring rim. Í-to-na-k’ia sá-tsa-na sál-äthl-k‘ia-pan-ne. 67259. Small decorated eating bowl. Í-to-na-kia sá-tsa-na. 66731. Small eating bowl with emblems of star in center. Í-to-na-k’ia sá-tsa-na mó-yä-tchun-thla-na é-tâi-e. 66823. Small eating bowl. Í-to-na-k’ia sá-tsa-na. 66793. Small eating bowl. Í-to-na-k’ia sá-tsa-na. 67045. Small water bowl. Tú-tu-na-k’ia sá-tsa-na. 66787. Ditto, flaring rim and representation of sacrificial plumes. Sal-yäthl-k’ia pan tethl na wó-pa-no-pa. 66794. Ditto, with representations of the rain clouds and falling rain at sunset. Ló-te-po-a-pa, ta yä-ton-kwa-ton te-thli-tâ pä-ni-le-a. 67247. Ditto, with the four rising terraces. Á-wi-thlui a ú-kwai-shon-nai-e. 67020. Ditto, marks indistinguishable. Tsi-na thlú-sho. 67244. Ditto, with representations of horses. Tush é-tâi-e. 66606. Ditto, white. K‘ó-ha-na. 66608. Water bowl, larger. 66669. Large bread bowl. Mó-tse-nï kia sá-thla-na. 554 66576. Ditto, with deer decoration, house in center, representations of man’s abodes and sacred plumes. Ná-pa-no-pa, hé-sho-ta ta thla-pan lá-kwai-nai-é. 66622. Eating bowl with flower decorations. Í-to-na-k’ia sá-a-le, ú-te-a-wóthl-e-tâi-é. 66728. Ditto, small. Tsá-na. 66641. Ditto, large, with addition of sacred bird butterfly. Wó-tsa-na-pú-la-k’ia. 66740. Ditto, with cloud lines. 66704. Ditto, with flaring rim and lightning terrace design. Wé-lo-lo-a ta á-wi-thlui-a-po-na tsí-na-pa. 66586. Ditto, with same decoration. 66611, 67294. Ditto, larger. 67291. Ditto, large, with cloud decoration. 67212. Large plain yellow ware eating bowl. Í-to-na-k’ia sá-thla-na thúlp-tsi-na. 67210. Ditto, for mixing bread. Mó-tse-nï-k’ia. 67214. Ditto, very large with red rim. 66658, 66929, 66560. Decorated eating bowls. I-to-na-k’ia sa-thla-na tsí-na-pa. 66626, 67223. Large decorated bread bowls. Mó-tse-nï-k’ia sá-we á-thla-na. 66657. Ditto, with ornate representation, of sacred sky terraces and falling wind-driven rain in sunlight. 67229, 67230. Ditto, cloud and flower decoration. 66733. Small decorated eating bowl. Í-to-na-kia sá-tsa-na. 66766. Ditto, with sky terrace inclosing clouds. 66753, 66734, 66710, 66686, 66696. Ditto, with star flower. 67290, 66795. Ditto, for mixing white-wash. K‘é-tchep o-na-kia. 66915, 66809. Ditto, with white cross decoration. 67006, 66883, 66880, 66850, 66800, 66785, 67225, 67148. Ditto, red ware. 67145, 66702. Ditto, yellow ware. 67011. Ditto, very small. 67296, 66887. Ditto, decorated. 67280, 66635, 67252. Large decorated bread bowls. Mó-tse-nï-k’ia sá-thla-na tsí-na-pa. 67286, 67258. Small sized bread bowls. Mó-tse-nï-k’ia sá-tsa-na. 67248. Bread bowl of ordinary size. Mó-tse-n ï-k’ia sa-a-le. 67200. Scalloped medicine bowl. K‘iä´-lin o-na-k’ia sá-ni-te-po-a-pa. 67178. Terraced bowl for the manufacture of the “yellow flower medicine paint,” used in the decoration of the dance costume, or Kâ-kâ thlé-a-pa. Á-we-thlui-a-po-na sa-a-le, u-te-a hel-in o-na-kia. 66498. Small red bowl. Sá-tsa-na. 66620. Small bowl. Sá-tsa-na. 66590. Bread bowl. Mó-tse-nï-k’ia sá-a-le. 555 66567, 66625, 67266. Eating bowls. Í-to-na-k’ia sá-a-le. 66615. Eating bowl. Í-to-na-k’ia sá-a-le. 68238. Large cooking bowl. Wó-le-a-k’ia sá-thla-na. 66564. Eating bowl. Í-to-na-k’ia sá-a-le. 66814. Small bowl. Sá-tsa-na. 66815. Small bowl. 66589. Eating bowl. 68314. Small cooking bowl with protuberances to facilitate removal from fire. Wó-le-a-k’ia sá-mui-a-po-na. 67162. Small scalloped bowl. Sá-tsa-na ní-te-po-a-pa. 66865. Small bowl. Sá-tsa-na. 66851, 66692, 66802. Small bowls. 66647. Large eating bowl. Í-to-na-k’ia sá-thla-na. 67460. Small cooking bowl with protuberances to facilitate handling. Sá-mui-a-po-na tsa-na. 66821. Small bowl. 66946. Small red ware bowl for eating. Í-to-na-k’ia sá-tsa-na shí-lo-a. 68230. Cooking bowl with protuberances to facilitate removal from fire. Wó-li-a kia sá-mui-an-ne. 67187. Small terraced bowl for sacred medicine flour. Á-wi-thlui-a-po-na sá-tsa-na. 66914. Very small bowl with emblem of morning star. Sá-tsa-na, mo-yä-tchu-thla-na e-tai-e. 66795. Small eating bowl. Í-to-na-k’ia sá-tsa-na. 67433. Small obliquely corrugated bowl. Sa-tsa-na k‘é-te-kwi-äs-sël-a-pa. 67300. Small bowl. 66557. Large eating bowl. Í-to-na-k’ia sá-thla-na. 66560. Eating bowl. 67232, 67234. Large eating bowls. 67026. Small bowl for mixture of stone ash used as yeast. Á-lu-we sá-tsa-na. 66715. Small bowl. 66719. Small eating bowl with flaring yellow rim. Í-to-na-k’ia sá-tsa-na sa-kia-pa thlúp-tsi-na. 67067, 67062, 67065. Small red ware bowls for children. Sá-tsa-na-we, á-tsa-na á-wa. 67142. Small scalloped rimmed bowl, red. Sá-tsa-na shí-lo-a ní-te-po-a-yä´thl-yel-lai-e. 67306. Small red ware bowl. Sá-tsa-na shí-lo-a. 66778. Small decorated bowl. Sá-tsa-na tsí-na-pa. 66614. Mush bowl. Mú-k‘ia-pa wó-li-k’ia sá-a-le. 68348. Small cooking bowl with protuberances for handles. Wo-li-a-k’ia sá-mui-an tsa-na. 68366. Small new cooking bowl with ears. Wó-li-a-k’ia sá-mui-an tsa-na. 67201, 66862-66854. Small decorated bowls. Sá-tsa-na-we, á-tsi-na-pa. 66990. Small red eating bowl. Í-to-na-k’ia sá-shi-lo-a tsá-na. 556 68305. Small cooking bowl with ears. Wó-li-a-k’ia sá-mui-an-ne. 66627, 66580. Decorated eating bowls. Í-to-na-k’ia sá-a-le. 66713. Small decorated eating bowls. Í-to-na-k’ia sá-tsa-na. 66978. Small red bowl for mixture of he-k‘i, a kind of white paint, also mush. He-k‘i wo-li-k’ia sá-tsa-na. 67164. Small terraced bowl for sacred meal. Á-wi-thlui-a-po-na sá-tsa-na. 66860. Small decorated bowl. Sá-tsa-na. 67449. Small flaring toy bowl. I-k‘osh-na-k’ia sá-k‘ia-pau-an tsa-na. 67476. Small rude earthenware bowl, made by child. Á-tsa-na a-wa sá-tsa-na. 68292. Small cooking bowl of black ware, with ears. Wo-li-a-k’ia sá-mui-an tsa-na. 67287. Small bowl. Sá-tsa-na. 66700. Small decorated eating bowl. Í-to-na-k’ia sá-tsa-na. 66633. Old decorated eating bowl. Í-to-na-k’ia sa-a-le. 66951. Red ware eating bowl. Í-to-na-k’ia sá-shi-lo-a. 67331. Small white handled bowl. Sá-mui-a k‘ó-ha-na tsa-na. 66818. Small bowl with conventional representations of lightnings and growing shrubs. Sá-tsa-na, wí-lo-lo-a ta á-hai-a pä´-tchi-pa. 66879. Small decorated eating bowl for children. Á-tsa-na a-wa í-to-na-k’ia sá-tsa-na. 68841, 66847. Small eating bowls with sacred dance decorations, etc. Sá-tsa-na, hé-wi-e-tchi tsí-na-pa. 66873. Small eating bowl. I-to-na-kia sá-tsa-na. 67031. Small red water-bowl. K‘ia-li-k’ia sá-tsa-na shí-lo-a. 68251. Small black ware bowl for poaching. Á-le-kwï-k’ia sá-tsa-na. 68364. Small bowl for cooking medicine herbs. K‘ia-he-k’ia k‘iäthl-k‘ia-na-k‘ia sá-mui-an tsa-na. 67345. Double salt and chili bowl. Ma-pu-k’ia té-wi-pa-tchin, muí-ai-e. 68328. Small cooking vessel with ears. Kiá-kiäthl-k’ia na-k’ia sá-mui-an-tsa-na. 67308. Small plain yellow water bowl. K‘ia-li-k’ia sá-thlup-tsi-na tsa-na. 68239. Small cooking bowl with ears. Sá-mui-an tsa-na. 68231. Small cooking bowl with scalloped rim. Wó-li-a-k’ia sá-tsa-na-wi-kop-tchi-äthl-yel-ai-e. 66825. Small eating bowl. Í-to-na-k’ia-sá-tsa-na. 66912. Small decorated toy bowl. I-k‘osh-na-k’ia sá-tsa-na. 68294. Small cooking bowl with ears. Wó-li-a-kia sá-mui-an tsa-na. 66751. Small eating bowl. Í-to-na-k’ia sá-tsa-na. 67279. Small eating bowl with figures of gentile quail or chaparral cocks, and flowers. Í-to-na-kia-sa-tsa-na, po-yi ta ä´-te-a wó-pa-no-pa. 68355. Small cooking bowl. Wó-li-a-k’ia sá-tsa-na. 67017. Small eating bowl. I-to-na-k’ia sá-tsa-na. 557 66578. Large flaring rimmed eating bowl with figures of wing feathers, &c., for decoration. I-to-na-k’ia sá-thla-na sal-athl-k‘ia-pan, la-kwai-na-tsín-e-tâi-é. 66571. Large eating bowl decorated with antelope, sacred plumes and red lightning figures. I-to-na-kia sá-thla-na, na-pa-na, ta thla-pa-we pä´-tchi-pa. 67002. Small water bowl of red earthen with sunflower decoration in bottom. Sa-tsa-na shi-lo-a. O-ma-ta-pa-u-te-a é-tâi-e. 66969. Small red eating bowl with figure of star in center. Í-to-na-k’ia sá-tsa-na mo-yä-tchun é-tâi-e. 67014. Small flaring rimmed bowl with uncompleted decoration. Í-k‘osh-na-kia sal´-yäthl-k‘ia-pan shi lo-a, tsi-na yá-nam tsí-nai-e. 66890. Small drinking vessel with flaring rim. K‘ia-li-k’ia sá-tsa-na. 66845. Small white eating bowl. Í-to-na-k’ia sá-tsa-na k‘ó-ha-na. 68232. Small cooking bowl. Wó-li-a-kia sá-tsa-na. 68268. Small cooking bowl with ears. Wó-li-a-kia sá-mui-an tsa-na. 68291. Ditto, larger. 66846. Small eating bowl with representations of arrows. Í-to-na-k’ia sa-tsa-na, tí-mush wó-pa-no-pa. 67039. Small bowl for mixture of yellow flower paint. He-lin thlup-tsi-na on-a-k’ia sá-tsa-na. 67314. Ancient form of the sacred medicine bowl used by the order of the Rattlesnake. Tchí-k‘ia-li-kwe a-wën kiä-lin o-na-k’ia sá-a-le. Tadpole and frog decoration. 66493. Small ornamentally painted yeast bowl. Mo-tse o-na-k’ia sá-a-le té-tsi-na-pa. 67154. Sacred terraced medicine water bowl of the order of the ancient knife; frog, and dragon fly decorations. A-tchi-a-kwe a-wën k‘ia-lin o-na-kia á-wi-thluia-po-na sá-thla-na. 67159, 67169. Ditto, small for medicine. 67195. Ditto, large, of resigned member of sacred order. Tchu-ne-k‘oa-án. ——. Bowl. Sá-a-le. 66804. Bowl. Sá-a-le. 68256. Small bowl for heating water. K‘iap-a-ti-k’ia sá-tsa-na. 68300. Small cooking bowl with small protuberating handles. Wó-li-a-k’ia sá-mui-an-ne. 67305. Eating bowl of yellow ware. I-to-na-kia sá-thla-na, tsi-na-shi-lo-a é-tâi-e. 66861, 67053, 66746. Small bowls. Sa-we-á-tsa-na. 67179. Small scalloped medicine water bowl. K‘iä´-lin o-na-k’ia ní-te-a-po-na sá-a-le. ——. Small phallic meal bowl with emblematic terraces. K‘ia-wai-a wó-li-k’ia á-wi-thlui-a sá-tsa-na. 67194. Sacred medicine water bowl with emblematic terraces, K‘iäl-in-ó-na-k’ia sá-thla-na. 558 66923. Small bowl with emblematic hook decoration. Sá-tsa-na né-tsi-k‘o-pa. 66859. Small bowl with emblems of growing vines and flowers. Sa-tsa-na ä´-te-a ta pí-wa-na-pa. 66665. Small eating bowl. I-to-na-k’ia sá-tsa-na thla-e ta ú-te-a pä´-tchi-pa (with representation of sacred plume sticks and flowers.) 67170. Small sacred meal terraced bowl. Á-we-thluí-a-po-na sá-tsa-na. 66602. Large eating bowl. Í-to-na-k’ia sá-thla-na. ——. Small bowl with figures of the hunting-deer. Sá-tsa-na ná-pa-na-pa. 66675. Small eating bowl. I-to-nu-k’ia sá-tsa-na. 66855, 66780. Small bowls. ——. Small decorated eating bowl. I-to-na-k’ia sá-tsa-na tsí-na-pa. 67245. Large decorated bread bowl. Mo-tse nï-k’ia sá-thla-na. 66822. Small bowl decorated with sacred terraces. Sa-tsa-na á-we-thluia-pa tsí-na-pa. 66660. Eating bowl with flaring rim decorated with Kâ-kâ checks. Í-to-na-kia sá-a-le, su-po-li äth´l-yel-lai-e. 66967. Small yellow eating bowl with representation of scalloped lightning at rim. Í-to-na-k’ia sá-tsa-na thlúp-tsi-na wí-k’op-tchi-al-äthl-yel-lai-é. 66659. Small decorated eating bowl. Í-to-na-k’ia sá-tsa-na tsí-na-pa. 67218. Small eating bowl with representation of shield rosette. Í-to-na-k’ia sá-tsa-na, hé-pa-k’in é-tâ tsí-nai-e. 66572. Eating bowl decorated with figures of tufted jay. Í-to-na-k‘ia sa-thla-na maí-a wó-pa-no-pa. ——. Large totemic eating bowl with representations of the gentile crane. Í-to-na-kia sá-thla-na, á-no-te Kâl-ök-ta wó-pa-no-pa. 66707. Small decorated eating bowl. Í-to-na-kia sá-tsa-na. 67221. Small decorated eating bowl. Í-to-na-kia sá-tsa-na. 66940. Small red ware eating bowl. Í-to-na-k’ia sá-shi-lo-a tsa-na. 66666, 66599. Decorated eating bowls. Í-to-na-k’ia-sá-a-le. 66799. Small bowl. 67032. Small yellow bowl. Sá-tsa-na thlúp-tsi-na. 66767. Small bowls. 66966. Small red eating bowl, decorated. I-to-na-kia sá-tsa-na shí-lo-ā. 66866. Small bowl with flaring rim and ancient terrace decoration. Sa-tsa-na, áthl-yäl-a-pan tsí-na-pa. 66858. Small bowl. Sá-tsa-na. 66856. Small bowl with representations of birds and emblematic wings. Sá-tsa-na, wó-tsa-na, ta é-pïs-se wó-pa-no-pa. 66917. Small decorated bowl. Sá-tsa-na. 66886. Small flaring rimmed bowl. Sá-tsa-na sá-k‘ia-pá-nanne. 66958. Small decorated eating jar. Í-to-na-k’ia té-tsa-na. ——. Small decorated eating bowl. Í-to-na-k’ia sá-tsa-na. 66930. Large red eating bowl. I-to-na-k’ia sá-thla-na shí-lo-ā. 559 66617. Decorated eating bowl. Í-to-na-k’ia sá-a-le. ——. Small cooking bowl with ears. Wó-li-a-k’ia sá-mui-an-ne. 66568. Decorated eating bowl. Í-to-na-k’ia sá-a-le, ná-pa-no-pa. 66987. Small red bowl. Sá-shi-lo-a tsa-na. 66797. Small, much-worn eating bowl. I-to-na-k’ia sá-tsa-na. ——. Eating bowl, remarkable for the decoration, which is an ornate representation of the God of the winged knife, or thunderbolt. I-to-na-k’ia sá-a-le, Ä-tchi-a la-to-pa, pá-tchi-é. 67239. Bread bowl with representation of sacred birds in rain storm. Mó-tse-na-k’ia sá-a-le, k‘iä-she-ma wó-tsa-na wó-pa-no-pa. 66777. Small child’s eating bowl. Í-to-na-k’ia sá-tsa-na. 67123. Small milk bowl of red ware, with handle. A-k‘wi-k‘iäsh-na-k’ia sá-mui-a shí-lo-a. 67160. Small sacred water bowl for suspension from hand in distribution of the medicine drinks; an example of the decorative style of the secret order of fire Ma-k’e-tsá-na-kwe—“little fire people”—to which it once belonged—during their public dance-ceremonials. Á-wi-thlui-a-po-na sá-a-le, Ma-ke tsá-na-kwe a-wa thle-ap ó-kwai-tu-no-na, shú-me-ko-lo, mú-tu-li-k’ia, ta tá-k‘ia wó-pa-no-pa. 66737. Small decorated eating bowl. Í-to-na-k’ia sá-tsa-na. 67606. Small decorated bowl. Sá-tsa-na. ——. Small cooking bowl with ears. Wó-li-a-k’ia sá-mui-an tsa-na. ——. Small plain red bowl. Sa-tsa-na shí-lo-ā. 67022. Small decorated bowl. Sá-tsa-na. 67238. Small decorated water bowl. K‘ia-li-k’ia sá-tsa-na. 68283. Small cooking bowl. Wo-li-a-k’ia sá-mui-an tsa-na. 67049. Small rude toy white-wash-bowl. He-k‘i wó-li-po-k’ia sá-tsa-na, í-k‘osh-na-kia. 66868. Small decorated bowl. Sa-tsa-na áthl-yel-a-pa. 66999. Small plain red bowl. Sa-tsa-na shí-lo-a. 66770. Small water bowl with decorations of the altar stones. K‘ial-li-k’ia sa-tsa-na á-tesh-kwi pä´-tche-pa. ——. Small plain yellow bowl. Sá-thlup-tsi-na tsa-na. 68275. Small cooking bowl with protuberances for handling. Wo-li-a-k’ia sá-mui-an tsa-na. 66230. Plain yellow ware eating bowl. Í-to-na-k’ia sá-a-le. 66714. Small decorated eating bowl. Í-to-na-k’ia sá-tsa-na tsí-na-pa. ——. Small red eating bowl. Í-to-na-k’ia sá-shi-lo-a tsa-na. ——. Small bowl with flaring rim. Sá-tsa-na sál-athl-k‘ia-pa-na. 67341. Small bowl of corrugated ware, made in ancient form. Ní-tu-li té-tsa-na. ——. Small terraced medicine meal bowl. K‘ia-wai-a wo-li-kia á-wi-thlui-a-pa sá-tsa-na. 66747. Small decorated eating bowl. Í-to-na-k’ia sá-tsa-na. 66924. Small bowl with flaring rim. 560 ——. Small cooking bowl. Wó-li-a-k’ia sá-tsa-na. 57181. Ancient sacred bowl for medicine water. Í-no-to-na, Ti-kiën k‘ial-i-k’ia sá-tsa-na. 67298. Large decorated eating bowl with flaring rim. I-to-na-k’ia sa-thla-na, sál-yathl-k‘ia-pan-ne. ——. Large cooking bowl with ears. Wo-li-a-k’ia sá-mui-an-ne. 66817. Small water bowl with obliquely decorated flaring rim. Sa-tsa-na-áthl-yel-lai-e, tsi-na k‘iä-shuk-ta áthl-yel-lai-e. 66853. Small bowl decorated with half lozenges at rim, and with growing field in center. K‘ial-i-k’ia sá-tsa-na, wí-k‘op-tchi-yäl-athl-yel-la, ta tá-ä-tchi-nan á-tâ tsí-na-pa. ——. Small red eating bowl. Í-to-na-k’ia sá-tsa-na shí-lo-a. ——. Small cooking bowl with corrugated rim. Wo-li-a-k’ia sá-tsa-na, muí-yäthl-yel-la. 68242. Small cooking bowl with ears. Wo-li-a-k’ia sá-mui-an tsa-na. 66796. Small decorated eating bowl. I-to-na-k’ia sá-tsa-na. 68297. Large cooking bowl with ears. Wo-li-a-k’ia sá-mui-an thla-na. 69871. Bowl for heating water. K‘ia-k‘iäthl-k’ia-na-k’ia sá-a-li. 66953. Eating bowl of yellow ware. Í-to-na-k’ia sá-thlup-tsi-na. 68363. Small cooking bowl used for heating. Ki‘athl-k‘ia-na-k‘ia sá-a-le. 67163. Small terraced bowl for the mixture of the sacred paint of flowers. U-te-a hé-lin-o na-kia á-wi-thluia-pa sá-tsa-na, shú-me-k‘o-lo ta tá-k‘ia wó-pa-no-pa. 67378. Portion of a pepper dish. K‘ó-wo-pu-k’ia té-le í-pä-tchi-nai-e. ——. Large decorated eating bowl. Í-to-na-k’ia sá-a-le. 66752. Small white eating bowl. Í-to-na-k’ia sá-tsa-na k‘ó-ha-na. 67161. Small terraced bowl for mixture of sacred medicine water. K‘ia-lin o-na-k’ia á-wi-thlui-a-pa sá-a-le, mu-tu-lï-k‘ia wó-pa-no-pa. 67174. Small terraced medicine water bowl. K‘iá-lin-o-na-k’ia á-wi-thlui-a-po-na sá-tsa-na. ——. Small red water bowl. K‘ial-i-k’ia sá-tsa-na shí-lo-a. 66583. Small decorated eating bowl. Í-to-na-k’ia sá-tsa-na. 66961. Small, plain, red eating bowl, white inside. Í-to-na-k’ia sá-shi-lo-a, k‘o-han é-tâi-é. 67175. Small scalloped bowl, of knife order, for sacred water. Ní-te-po-a-pa k‘iä-lin o-na-k’ia sá-tsa-na. ——. Small bowl for pouring the hot mush used in making hé-we or guyave. Hél-o na-k’ia-he-k‘iäthl-k’ia sá-tsa-na. 66986. Small eating bowl of plain red ware. Í-to-na-k’ia sá-tsa-na shí-lo-a. 66729. Small decorated eating bowl. Í-to-na-k’ia sá-tsa-na. 66867. Small decorated water bowl. K‘ia-li-k’ia sá-tsa-na. 67276. Large decorated eating bowl. Í-to-na-k’ia sá-thla-na. 67679. Small red ladle bowl. Wo-li-k’ia sá-sho-kon mui-ai-e. 66869. Small decorated eating bowl. Í-to-na-k’ia sá-tsa-na. 561 66721. Small eating bowl with flaring rim. Í-to-na-k’ia sá-tsa-na, ä´thl-yel-lai-e. 67219. Small eating bowl with conventional representation of spotted lightning about the rim. Í-to-na-k’ia sá-tsa-na, wé-lo-lo-na sú-pa-no-pa tsí-na ä´thl-yel-lai-e. 66624. Decorated eating bowl. Í-to-na-k’ia sá-a-le, tsí-nai-e. 66996. Small bowl decorated in center with figure of tarantula among flowers or plants. Sá-tsa-na, ó-ha-tchi-k‘ia-pa é-tâi-e. ——. Small red bowl with Gentile quail figured in center, Sá-tsa-na-shi-lo-a, po-yi tsín e-tâi-e. 66885. Small decorated eating bowl, rim flaring. Sá-tsa-na sál-athl-k‘ia-pan-ne. 66870. Small eating bowl showing burnt decoration. Í-to-na-k’ia sá-tsa-na, tsi-na tchá-pi-nai-e. 66838. Small decorated bowl. Sá-tsa-na tsí-na-pa. 66824. Small bowl with figure of morning star in center. Sá-tsa-na, mo-yä-tchun tsín e-tâi-e. 67080. Small handled bowl with ornate figure of one of the God stars. Sá-mui-an tsa-na, té-thlä-shi-na tsín-mo-yä-tchu é-tâi-e. ——. Small flaring yellow earthen bowl. Sá-tsa-na thlúp-tsi-na sál-athl-k‘ia-pan-ne. 67307. Small yellow earthen water bowl. K‘iä´-li-k’ia sá-thlup-tsi-na tsa-na. 66694. Small deer decorated eating bowl. Í-to-na-k’ia sá-tsa-na ná-pa-no-pa. 67024. Small decorated bowl. Sá-tsa-na tsí-na-pa. ——. Small terraced basket bowl for sacred flour. K‘iá-wai-a wó-pu-k’ia á-we-thlui-a-pa sá-tsa-na, mú-te-po-a-pa. 66889. Small flaring rimmed red drinking bowl. K‘iä´-li-k’ia sál-athl-k‘ia-pan tsa-na. 66618. Very old eating bowl. Í-to-na-k’ia sá-thlä-shi. 68233. Small cooking bowl with protuberances. Wó-li-a-k’ia sá-mui-an-ne. 67456. Small saucer shaped toy bowl. Á-tsan a-wa sál-athl-k‘ia-pan tsa-na. 68272. Small cooking bowl. Wó-li-a-k’ia sá-tsa-na. ——. Small shallow decorated eating bowl. Í-to-na-k’ia sá-te-ko-ni tsa-na. 67025. Very small eating bowl for children. Á-tsa-na a-wa í-to-na-k’ia-sá-tsa-na. 66833. Ditto, with figure of wild sunflower. Tsan-a-wa í-to-na-k’ia sá-tsa-na, o-ma-tsa-pa tsín e-tâi-e. 66756. Small decorated flaring rimmed eating bowl. Í-to-na-k’ia sá-tsa-na sál-athl-k‘ia-pan-ne. ——. Small red flaring bowl. Sál-athl-k‘ia-pan tsa-na shí-lo-a. 66683. Large decorated eating bowl. Í-to-na-k’ia sá-thla-na. 562 66621. Ditto, flaring rim with house and flowers represented in center. K‘iá-kwe, ta ú-te-a ú-lap-na tsín e-tâi-e. ——. Ditto, with flower decoration inside. Ú-te-a wó-pa-no-pa. 66559. Ditto, with sacred terraces and flowers. Á-we-thlui-a ta ú-te-a wó-pa-no-pa. ——. Eating bowl, small, red. Shí-lo-a, tsá-na. 66864. Ditto, with flaring rim and representations of lightning and sacred plumes. Téthl-na ta wí-lo-loa wó-pa-no-pa. 66757. Ditto, large, with representation of centipedes. Shó-la wó-pa-no-pa. 66646. Ditto, with representation of the world, sacred terrace or homes of man, and growing plants sheltered by clouds. Ú-lâch-nan, ló-te-po-a-pa á-wi-thlui-a-pan ta kwan-haí-a é-tâ-pa. 66843. Ditto, with flower decoration. Ú-te-a wó-pa-no-pa. 66960. Ditto, of red ware, with representation of red cloud. Ló-te-po-a-pa. 66932. Ditto, large, with decoration of scrolls. Thlá-na, ni-tsi-k’ia wó-pa-no-pa. ——. Ditto, small, with flaring rim. Tsá-na sál-athl-k‘ia-pan-é. ——. Ditto, with fret like figures of houses. K‘iá-kwe-pa-tâi-e. 66871. Ditto, with flower decoration. Ú-te-a wó-pa-no-pa. 68284. Cooking bowl with protuberances. Wó-li-a-k’ia sá-mui-a-tsa-na. 68331. Ditto, small. Tsá-na. 68330. Small cooking bowl with representation of intestinal band. Wó-li-a-k’ia sá-tsa-na, k’ól í-tu la-nai-e. 68353. Ditto, with protuberances. Sá-mui-ai-e. ——. Cooking bowl, larger. ——. Bowl for mixture of paint-sizing. Ná-he-lin o-na-k’ia sá-tsa-na. 67173, 67496, 67152. Small terraced bowl for sacred flour used by high priest of the dance. Á-wi-thlui-a-po-na sá-tsa-na, mi-ta-li-k‘o pä´-tchi-pa. ——. Cooking bowl with long legs. Wó-li-a-k’ia té-sa-kwi-pa. ——. Ditto, without legs. Sá-tsa-na. 66769. Small eating bowl. Í-to-na-k’ia sá-tsa-na. 66689, 66725. Ditto, flaring. Sál-athl-kia-pan-ne. ——. Small bowl for mixing white paint. K‘o-ha hé-lin o-na-k’ia sá-tsa-na. 66623. Eating bowl with representations of sacrificial plumes. Í-to-na-k’ia sá-tsa-na, téthl-na-we wó-pa-no-pa. 66654. Ditto, with representation of house and flowers. K‘ia-kwën é-ton nan ú-te-a kwaí nai-é. 66928. Ditto, red ware with representation of red cloud in center. Shí-lo-a, ló-shi-lo-a té-po-a-pa. 66613. Small bowl for sacred paint of the dance, ancient. Kâ´ i-se-ton-tsa-na hé-li-po-kia. 66667, 66661. Larger bowl used for same purpose. 563 66687. Ditto, very ornate and smaller. 60762. Small eating bowl, with central flower, &c., design. Í-to-na-k’ia sá-tsa-na, ú-te-a wó-pa-no-pa. 66722. Ditto, with world clouds and growing plants represented. 66565. Eating bowl, larger. 66607. Ditto, star and plant design. 66834. Small water bowl. K‘iä´-li-k’ia sá-tsa-na. 66830. Ditto, with flaring rim. 66709, 67237, 66717. Ditto, for serving food. 68312, 68315. Small cooking-bowl, with ears. Sá-mui-an tsa-na. 68273, 68320, 68308, 68295. Cooking bowl, larger. 68323, 68337. Ditto, large. 68289, 68310. Ditto, small. 68288. Ditto, large and deep. Té-mui-an-ne. 69872, 68270. Ditto, large. 67304, 67038, 67034, 67036, 67003, 67041, 67046, 66998, 67009. Small shallow drinking bowls of red ware. K‘iä´-li-k’ia sá-we á-shi-lo-a. 68367. Small cooking or water heating vessel with corrugated ornamentation about neck. K‘iá-kiäthl-k‘ia-na-k‘ia té-tsa-na k‘ó-nit u-lap-nai-é. 68282. Small cooking bowl. Wó-li-a-k’ia té-we á-tsa-na. 68262. Ó-lo-i-k’ia-nan, á-wi-thlui-a-po-na sá-tsa-na. “For summer ceremonials, a sacred terraced bowl.” ——. Cooking bowl, larger, with addition of frog. 68377. Modern imitation of ancient corrugated ware cooking vessel. Wó-li-a-kia té-ni-tu-li tsa-na. 67176, 67190. Terraced sacred meal basket bowl. K‘ia-wai-a wó-pu-k’ia á-wi-thlui-a-po-na sá-mu-te-po-a-pa. 67072. Small toy bowl. Í-k‘osh-na-k’ia sá-tsa-na. 67060, 66921, 66899, 66897. Small drinking bowls. K‘iä´-li-k’ia ta tú-tu-na-k’ia sá-tsa-na-we. 66904. Ditto, with plant decoration. 66925, 68370, 67012, 67018, 6751. Ditto, emblematic flower bird figures. Ú-te-a-wó-tsa-na tsí-na-pa. 66906, 66907, 66892. Small drinking bowls for thin broth. He-k‘i tú-tu-na-k’ia sá-tsa-na-we. 66812, 66786, 66877, 66844, 66888. Ditto, for serving food. Í-to-na-k’ia sá-tsa-na-we. 66882, 67004, 66950, 66758, 66744, 66712, 66724, 67260, 66745, 66754, 66763, 66842, 66849-67334-66878, 67299. —— Ditto, flower and star decoration. 67186. Ditto, tad-pole decoration. 68307. Bowl for toasting or parching corn-meal, used by children (girls) in learning. Wó-le-k’wi-k’ia sá-tsa-na, a-tsa-na a-wa yä´-’ni-k’ia. 564 68316. Small cooking bowl, remarkable for corrugation representing the rising of the boiling waters of a flood. Wó-li-a-k’ia sá-tsa-na, án-u-kwai-k’ia án-te-li-ah-na mú-to-pa. ——. Ditto, plain, very small. 68261. Ditto, with ears. Sá-mui-an-ne. 68318, 68258. Cooking bowl, large. 68279, 68280, 68321, 68317, 68324, 68302, 68286. Ditto, small. 68309, 68298. Ditto, shallow. 69870. Ditto, large. 68257. Ditto, deep. 66895. Small bowl. Sá-tsa-na. 67050. Small flaring bowl. Sá-tsa-na sál-athl-k‘ia-pan-ne. ——. Small red bowl. Sá-tsa-na shí-lo-ā. ——. Ditto, with ears. Sá-mui-an tsa-na. COOKING POTS. 67327, 67333. “Pitcher pot,” elaborately decorated. É-mush-ton té-thla-na. 67098. Ditto, small. 66494. Red ware yeast pot, with ancient decoration. Mó-tse-po-k’ia té-é-le. 67320. Ditto, with handle. 68296. Small cooking pot. Wo-li-a-k‘ia-té-è-le. 68341, 68240. Ditto, for heating water. 68229, 68345. Cooking pots known as the Navajo variety. Pá-te-è-lé. 68354. Ditto, small. 68338, 68342. Ditto, very tall. 68266. Small black ware cooking pot. Wó-le-á-k’ia té-tsa-na. 68228. Ditto. ——. Ditto. 68340. Ditto. Wo-le-a-k’ia-té-tsa-na. 67442. Small cooking pot, ancient form of corrugated ware. Wó-le-a-k‘ia té-tsa-na, ní-tu-li-e. 67359. Small ornamented pot. Má-po-k’ia te-we atch-í-pätch-i-pa. 68237. Small cooking pot of black ware. Wó-li-a-kia té-shi-k’iän-na. 67415. Small water pot. Kiä´l-i-k’ia té-tsa-na thlúp-tsi-na. 67556. Small pot for sacred medicine paint, containing black pigment. Hé-li-po-k’ia té-tsa-na, hé-lin-wó-po-pa. 68374. Very small cooking pot. ——. Small cooking pot, with corrugated rim. Wó-le-a-k’ia té-muí-an tsa-na. 67417. Small red salt pot, broken at rim. Má-po-k’ia té-tsa-na. 67085. Small pitcher pot for paint sizing. He-li-po-nan k‘iäl-i-k’ia, sá-mui-an tsa-na. 68360. Small salt pot. Má-po-k’ia-té-e-le. 565 68349. Small cooking pot, with protuberances at rim. Wó-li-a-k’ia sá-mui-an tsa-na. 68260. Small cooking pot. 68322. Small cooking pot, with ears. Wó-li-a-k’ia sá-mui-an tsa-na. ——. Small Navajo cooking pot. 67073. Small pot with scalloped rim, for mixing paint. Hé-lin-o-na-kia sá-tsa-na; ní-te-po-a-yä´thl-tâi-e. 68327. Small cooking pot, with ears. 68319. Wide-mouthed cooking pot. Wó-li-a-k’ia tél-ishi-k‘iá-pan-an. 66515. Small red salt pot. Má-po-kia té-tsa-na Shí-lo-a. 68253. Small cooking pot. 67524. Small paint pot, ancient. Hé-li-po-k’ia té-tsa-na, í-no-to-na. 68299. Small wide-mouthed cooking pot, Wó-li-a-k’ia té-tsa-na. 68249. Small deep cooking pot. 67465. Small pot for heating water, with protuberances, and ornate winding ridges for facilitating handling. K‘iá-k’iäthl-k’ia-na-k’ia té-mu-to-pa tsa-na, nó-li-pa. 68381. Small pot with wide rim, for heating water. 67480. Small pot for heating water, with protuberances, and ornate winding ridges for facilitating handling, or removing to and from the fire. Kiá-k‘iäthl-k’ia-na-k’ia té-mu-to-pa tsa-na, nó-li-pa. 68241. Small cooking pot. Wó-li-a-k’ia té-tsa-na. 68334. Small cooking pot. 67448. Small toy cooking vessel, with ears. Í-k‘ósh-na-k’ia wó-li-a-k’ia sá-mui-an-ne. 67423. Small toy pot for heating water, with ears on either side. 67445. Small earthen pot, new, for cooking and heating water. K‘iá-k‘iäthl-k’ia-na-k’ia té-mui-a tsa-na. 67455. Ditto. 68369. Ditto. 68358. Cooking pot, large. 68252. Ditto, té-mui-an-ne. 67447. Ditto, very small. Í-k‘osh-na-k’ia té-tsa-na. 67484. Ditto, with decoration of finger prints. 67437. A small toy cooking pot. Í-k‘osh-na-k’ia, wó-li-a-k’ia sá-mui-an tsa-na. 67470. Ditto, with protuberances. Mú-to-pa. 67461. Ditto, with rim provided with small knobs. Mu-top ú-lap-nai-e. 68350, 68290. Small cooking pot, with ears; small, ordinary cooking pot. 68263. Small cooking pot. Wó-li-a-k’ia té-tsa-na. 68234. Ditto. 68269. Ditto. 68278. Ditto. 68254. Cooking pot, large. 68255. Ditto, with ears. Té-mui-an-ne. 68347. Ditto. 566 67483. Ditto, entire body of the vessel is covered with small protuberances to facilitate handling while hot. Wó-li a-a-k’ia té-mu-to-pa. 68357. Large cooking pot nsed in preparing-feasts. Wó-li-a-k’ia-té-thla-na. 68235. Small new cooking pot. Wó-li-a-kia té-chi-mo-na. 68336. Ditto, in imitation of a Navajo pot. These Navajo pots are all uniform in shape, with conical bottoms, slender bodies, and rims ornamented with relief or depressed figures. Pá-té-è-le. 68332. Ditto. ——. Ditto. 68346. Ditto. ——. Ditto, with Zuñi figure. Shí-wi-na tsí-nai-e. 68281. Ditto, very small. 68227. Cooking pot of medium size. 68344. Ditto, medium size, long body. 69869. Ditto, small and bowl shaped. ——. Ditto, with ornamentations, symbolic of war. Sä´-mu-k’ia tsí-nan ú-lüp-nai-e. ——. Kettle-shaped cooking pot. 68326. Ditto, small. ——. Ditto, with ears. ——. Ditto, with rope-like band around rim. K‘ol-ap kul-nap-nai e. 68379. Ditto, with tripod legs. Té-sa-kwi-pa. ——. Pot with ears. Té-mui an-ne. ——. Small cooking pot of corrugated ware. Í-no-to-na ní-tu-li té-tsa-na. ——. Ditto, broken. ——. Ditto, imperfect. ——. Ancient round treasure pot for suspension. Í-no-to-na thla-wo-pu-k’ia té-pi-li-an tsa-na. ——. Cooking pot of corrugated ware. Wó-li-a-k’ia té-ni-tu-li-a tsa-na. ——. Small water pot for suspension, ancient. Í-no-to-na té-k‘iä-mo-li-an tsa-na. ——. Cooking pot, Navajo variety. ——. Pot, medium size. ——. Small handled vessel for heating water. K‘ia-k‘iäthl-na-k’ia té-mui-an tsa-na. DIPPERS, LADLES, AND SPOONS. 67709, 67713, 67722, 67719, 67711, 67735. Small plain earthen eating spoons. Í-to-na-k‘ia sá-sho-k‘o tsa-na. 67736, 67733. Ditto, work of children. 67702. Small earthen eating spoons, with representation of male blackbird. Wo-tsa-na-ót-si. 67712. Ditto, with female blackbird. 567 67715. Ditto, with figure of black pig. Pí-tsi-wi-ti-k‘win ne. 67718. Ditto, with representation of shrike in center. Shó-k’iä-pïs-si tsí-nai-e. 67705. Ditto, with representation of chaparral cock. Pó-yi-tsín-ai-e. 67710. Small eating spoon, with handles, in representation of human face. Wí-ha í-to-na-k’ia sá-sho-k‘on tsa-na. 67570, 67574. Decorated soup ladle of earthenware. Wó-li-k’ia-sá-sho-k‘on tsí-na-pa. 67678. Soup ladle, plain. 67691. Ditto, of red ware. 67689. Ditto, very large, with red cloud decoration. 67676. Ditto, very large. 67125. Ditto, cup-shaped, ancient. Í-no-to-na-k’ia sá-sho-k‘on muí-ai-e. 67569. Ditto, gourd-shaped, modern. 67680. Ditto, with rattle-handle. 66909. Small bowl made from broken eating ladle. 67224. Very ancient bowl of spoon. Í-no-to-na-k’ia sá-sho-k‘on tsa-na. 67716. Small earthen eating spoon. Sá-sho-k‘on tsa-na. 67732. Small earthen eating spoon. 67564. Large earthen eating spoon, decorated. Sá-sho-k‘on thla-na, tsí-na-pa. 67690. Large earthen spoon for lifting food from a cooking pot. Wó-li-k’ia sá-sho-k‘on thla-na. 67683. Small earthen spoon. Sá-sho-k‘on tsa-na. 67717. Small eating spoon. ——. Large eating spoon of earthen ware. Í-to-na-k’ia sá-sho-k‘on thlá-na. 67731. Ditto, small. ——. Small eating spoon. Í-to-na-k’ia sá-sho-k‘on-tsa-na. ——. Ditto. 67734. Eating spoon, of unburned clay. Ák-nam-me, meaning unburned. 67726. Ditto, white glazed earthen ware. 67730. Ditto. 67727. Ditto. 67725. Ditto. 67739. Ditto, small unburnt ware. 67738. Ditto. 67723. Ditto. 67707. Ditto, large. Thlá-na. ——. Ditto, small red ware. Shí-lo-a. ——. Ditto. 67720. Ditto. 67706. Ditto. 67714. Ditto. 67701. Ditto. ——. Ditto. 568 67703. Ditto, decorated. 67721. Medium sized eating spoon of earthen ware, decorated on the inner side with the figure of a grotesque bird, with long tail-feathers, long bill curving downward, short legs, a scroll figure on its back. Á-sho-na-k’ia hé-lu-k’ia-wó-tsa-na tsín e-tâi-e = (“With the ornamental mud-hen little-bird, marked within the bottom”). 67708. Ditto, with the figure of the sacred butterfly drawn on the inner side. Pú-la-k’ia é-tâi-e. 67729. Ditto, white. 67728. Ditto, plain. 67571. Large eating spoon of earthen ware. Í-to-na-k’ia sá-sho-k‘on thla-na. 67685. Small earthen ladle, Wó-li-k’ia shó-k‘on tsa-na. This specimen is, like many in the collection, made for daily use, and hence without ornamentation. 67566. Small earthen eating ladle, Í-to-na-k’ia sá-sho-k‘on thla-na. In this case the Indian name is given in full for the kind of ladle designated, plain ware. ——. Large cooking ladle, of red earthen ware. Wó-li-k’ia sá-sho-k‘on thla-na, shí-lo-a. 67770. Cooking ladle, small, plain. 67688. Ditto, small. 67692. Ditto, large. 67684. Ditto, plain, medium size. 67563. Ditto, of red ware. ——. Small basin-shaped ladle, with handle. Á-kwi-k‘äish-na-k’ia sá-mui-an k‘ia-pan. ——. Small soup ladle, with primitive serpent design. Wó-tih-k’ia sá-sho-k‘on shí-lo-a, í-no-to-na tsí-nan wó-pe. 67572. Ditto, without decoration, of red ware. 67693. Soup ladle, medium size, plain. ——. Large earthenware ladle, decorated in center with picture of night moth. Wó-li-k’ia sá-sho-k‘on, pú-la-k’ia é-tâi-e. 67694. Earthen soup ladle. Wó-li-k’ia sá-sho-k‘on-ne. 67575. Large bowl-shaped red ware soup-ladle. Wó-li-k’ia sá-sho-k‘on shí-lo-a. 67567. Large earthen ladle, with hook decoration. Wó-li-k’ia sá-sho-k‘on thla-na, ní-tsi-kon ú-le. 67565. Ladle, small, red ware. Tsá-na, shí-lo-a. 67696. Ditto. 67562. Ditto, plain. 67560. Ditto. 67561. Ditto, in imitation of a gourd. Tóm sho-k‘on án-te-li-ah-nan-o-na. 67781. Small earthern soup ladle, of red ware. Wó-li-k’ia sá-sho-k‘on tsa-na, shí-lo-a. 569 67698. Soup ladle of white ware. ——. Ditto, white. K‘ó-ha-na. 67682. Ditto, red ware. 67573. Ditto, decorated ware. 67686. Ditto. 67695. Ditto, very large, red ware. Thlá-na, shí-lo-a. 67687. Ditto. 67697. Ditto. CONDIMENT VESSELS. 67389. Salt and pepper jar. Má-pu-k’ia té-è-le. 67356. Salt and pepper dish. Má-pu-k’ia té-wi-pa-tchi-pa. 67402. Plain brown salt pot or earthen box. Má-pu-k’ia-té-è-le. 67088. Small salt cup, with handle. Má-pu-k’ia té-mui-an-ne. ——. Large red earthen salt box or pot. Má-pu-k’ia té-shi-lo-a. ——. Small double salt and pepper earthen vessel, box-shaped, and decorated. Má-pu-k’ia té-thle-lon, tsé-na-pa. 67346. Large double salt and pepper jar. Má-pu-k’ia é-wi-pä-tchin-na. 67364. Decorated salt pot. 67392. Small box-shaped red earthen salt pot. Má-pu-k’ia té-wi-pä-tchin shí-lo-a. ——. Ditto, with figures of elks. Má-pu-k’ia te-e-le, ná-pa-no-pa. 67348. Double salt pot of red ware. Má-pu-k’ia té-wi-pä-tchi-pa shí-lo-ā. 67356. Box-shaped salt and pepper jar, decorated with antelope and deer. Má-pu-k’ia té-è-le, ná-pa-no-pa. 67353. Double salt pot of plain white ware. Má-pu-k’ia té-wi-pä-tchin k‘ó-ha-na. ——. Box-shaped salt and pepper dish, with representation of bat on one side and deer on the other. Má-pu-k’ia té-wi-pä-tchin, shá-ho-i-ta, ta top-a-k’ia é-shot-si pä´-tchi-pa. ——. Small salt pot. Má-pu-k’ia té-è-le. 67349. Small plain double salt pot. Má-pu-k’ia té-wi-pä-tchin tsa-na. 67358. Ditto, small and plain. 67352. Ditto, with handle. Mú-to-pa. 67361. Ditto, without handle. 67355. Double salt pot. Má-pu-k’ia té-wi-pä-tchin-ne. 67420, 67412. Ditto, broken. 67344. Ditto, large with handle. Thlá-na, mú-te-po-a-pa. 67376. Box salt pot in representation of a house, red ware. Má-pu-k’ia-he-sho-ta-ik-na té-è-le. 67351. Salt and pepper dish. Má-pu-k’ia té-tsa-na. 67395. Salt box of earthen. Má-pu-k’ia té-è-le. 67357. Double salt pot. Má-pu-k’ia té-wi-pä-tchin-na. 66509, 66510. Pair very ancient yeast jars of whiteware. Mo-tse-ó-pi-k’ia-na-k’ia té-tsa-na á-tchi. 570 PAINT POTS. 67403. Small connected paint pots. Hé-li-po-k’ia té-tsa-na-we, í-pä-tchi-pa. ——. Small paint pot. Hé-li-pu-k’ia té-tsa-na. 67450. Paint jar. Hé-li-pu-k’ia té-è-le. 67453. Corrugated paint jar. Ní-tu-li hé-li-po-k’ia, té-tsa-na. 67441. Small scalloped rim paint jar. Hé-lï-po-k’ia té-tsa-na pó-tchi-athl-yel-la. 67462. Small paint jar with protuberances. Hé-li-po-k’ia té-tsa-na mú-to-pa. 68435. Small paint jar with protuberances. Hé-li-po-k’ia té-tsa-na mú-to-pa. 66527. Small paint pot. Hé-li-po-k’ia té-tsa-na. 67074. Small paint pot. Hé-li-po-k’ia té-tsa-na. 67365. Small paint bowls, joined. Hé-li-po-k’ia sal-atch í-pa-tchi-pá. 67493. Small paint pot, with sacred terraces and emblems of summer. Hé-li-po-k’ia té-tsa-na á-wi-thlui-a-pá. 67432. Small red ware paint pot, with ears for suspension. Hé-li-po-k’ia té-tsa-na mui-a pí-k‘ia-a-k’ia. ——. Paint jar. Hé-li-po-k’ia té-è-le. ——. Ollas. 67558. Vase, in representation of knit moccasin, used as a toy. Wé-po-tcha té-tsa-na í-k‘osh-na-k’ia. ——. Small connected paint pots. Hé-li-po-k’ia té-tsa-na í-pä-tchi-pa. 66481. Small paint pot. Hé-li-po-k’ia té-tsa-na má-pa-na-pa. 67520. Small black paint pot. Hé-li-po-k’ia té-tsa-na, k’wín-na. ——. Small suspensory paint pot, used in the decoration of the paraphernalia of the God of War—A-hai-iú-ta—in times of peace. Hé-li-po-k’ia té-tsa-na pí-k‘ai-a-pa, Ó-lo-i-k’ia an´-o-na. ——. Paint pot of black ware. Hé-li-po-k’ia té-kwin-na. 67535. Small toy paint pot. Hé-li-po-k’ia té-tsa-na í-k‘osh-na-kia. 67413. Small earthen paint box. Hé-li-po-k’ia té-thle-lon-ne. 67533, 67497. Small paint pots. Hé-li-po-k’ia té-tsa-na. 67507. Small broken paint cup, plain. Hé-li-po-k’ia te-tsa-na pó-tcha. 67381. Small pair of connected paint pots. He-li-po-k’ia té-wi-pä-tchin tsa-na. 67522, 67531. Parts of connected paint pots. Hé-li-po-k’ia té-tsa-na í-pä-tchi, pá-tchih-k’ia-no-na. 67394. Small connected pair of paint pots, old. Í-no-to-na hé-li-po-kia té-wi-pä-tchin tsa-na. 67375. Small connected paint pots. Hé-li-po-k’ia té-wi-pa-tchin. ——. Small earthenware vase for white paint in form of moccasin. He-k‘ä-tchu té-we kwin-ne. ——. Plain yellow earthen paint bowl, containing paint-sizing. Ná-hel-é-ton sá-thlup-tsi-na. 571 ——. Small earthen receptacle for the sizing of colors used in decorating water jars. Té-tsi-na-k’ia hé-lin o-na-k’ia te-we, ná-hel-é-ton-na-pa. 67393. Small double paint pot of red ware. Hé-li-po-k’ia té-wi-pä-tchin, shi-lo-a tsá-na. 67400. Small four lobed and handled paint vessel. Hé-li-po-k’ia té-wi-pä-tchi-pa tsa-na, ní-te-po-a, aí-yäthl ton. 67396. Small double paint pot. Hé-li-po-k’ia té-wi-pä-tchin tsa-na. 67477. Small decorated paint pot with spinous protuberances to facilitate handling. Hé-li-po-k’ia té-mui-a-pa. ——. Small ancient paint pot with ears. Í-no-to-na hé-li-po-k’ia té-mui-an-ne. 68274. Small sizing pot for paint. Ná-hel-e-ton sá-tsa-na. 67387. Small connected paint pots. Hé-li-po-k’ia té-tsa-na, í-pa-tchin-ne. 67372. Primitive earthenware paint box with six compartments, for decoration in sacred dance. Hé-li-po-k’ia té-wi-pä-tchi-we-tsá-na. 67374. Small earthen paint box. Hé-li-po-k’ia té-thle-lon tsa-na. 67463. Small paint pot with spinous protuberances to facilitate handling. Hé-li-po-k’ia té-tsa-na, muí-a-pa. 67366. Small double paint dish. Hé-li-po-k’ia té-wi-pätch-in-ne. 67468, 67466, 67467. Three small paint pots with spinous protuberances to facilitate handling. Hé-li-po-k’ia té-tsa-na-we, á-mui-a-pa. 67416. Small paint jar broken from handle. Hé-li-po-k’ia té-tsa-na. ——. Small paint pot with protuberances representing spines of cactus fruit and made to facilitate handling. Hé-li-po-k’ia té-mu-to-pa, tu-we án-te-li-ah-na yá-nai-e. 67474. Small paint pot with band of protuberances or knobs. Hé-li-po-k’ia té-tsa-na mú-to pi-lan-ú-lap-nai-e. 67529. Small paint pot broken from handle. Hé-li-po-k’ia té-tsa-na. 67424. Small paint pot in form of the native wild gourd. Hé-li-po-k’ia mó-thlâ-o-na té-tsa-na. ——. Small paint pot of black ware. Hé-li-po-k’ia té-tsa-na-k‘wín-ne. 67472. Small plain paint pot with protuberances. Hé-li-po-k’ia té-tsa-na. 67492. Ditto, with sacred terraces represented. Á-wi-thlui-a-po-na. 67559. Ditto, in form of moccasin. Wé-po-tcha. 67510. Small paint pots. Hé-li-po-k’ia té-wi-pä tchi-k’ia tsa-na. 67384, 67360, 67362, 67368. Small double paint pots. Hé-li-po-k’ia té-wi-pä-tchin tsa-na. 67513, 67499. Small paint jars or pots. Hé-li-po-k’ia té-tsa-na. 67399. Small imitation paint pot, with compartments. Hé-li-po-k’ia án-te-li-ah-na té-wi-pä-tchin tsa-na. 67487. Small terraced paint pots. Hé-li-po-k’ia á-wi-thlui-a-po-na té-tsa-na. 66517. Small paint jar. Hé-li-po-k’ia té-tsa-na. 572 67429, 67464. Small paint jars, covered with protuberances. 67382. Small paint pot. Hé-li-po-k’ia té-wi-pä-tchin-ne. ——. Paint pot, broken. 67504, 67369, 67371. Ditto, larger, broken. ——. Toy paint pot in form of moccasin, Í-k‘osh-na-k’ia wé-kwi-po-tcha-te hé-li-po-k’ia té-tsa-na. ——. Ditto, in form of a pair of moccasins with figures of two parrots. Hé-li-po-k’ia wé-po-tchin-tsa-na, pí-tchi atch poa yä´thl tâi-e. ——. Crude paint jar with four compartments. 67438. Small corrugated paint jar. Hé-li-po-k’ia té-tsa-na. 67489. Small paint jar with terraced ears for suspension. Hé-li-po-k’ia-tél a-wi-thlui-a-pa. 67444. Small scalloped rim paint pot. Hé-li-po-k’ia té-tsa-na pó-tchi-äthl-yel-ai-e. 67406. Small connected paint cups. Hé-li-po-k’ia té-tsa-na-we í-pä-tchi-pa. 67515. Small paint cup. Hé-li-po-k’ia té-tsa-na. 67518. Part of double paint pot. Hé-li-po-k’ia té-tsa-na. 67523. Small paint pot showing method of joining. Hé-li-po-k’ia té-tsa-na, í-pa-tchi-na-k’ia un´-ah-nai-e. 67500. Small ancient paint pot with ears. Hé-li-po-k’ia té-mui-an, í-no-to-na. 67414. Small paint pot divided into compartments for different pigments. Hé-li-po-k’ia té-tsa-na, hé-te-kwi ú-li-pa. 67457. Small paint jars furnished with protuberances to facilitate handling. Hé-li-po-k’ia té-mui-a-pa tsa-na. 67528. Small paint pot of corrugated ware. Hé-li-po-k’ia ní-tu-li té-tsa-na. 67398. Parts of double broken paint pot. Hé-li-po-k’ia té-wi-pä-tchin tsa-na. 67404. Paint pot, with four compartments for the paints of the fire gods. Shú-la-wït-si hé-li-nai-é. 67391. Ditto, double. 66519. Small decorated paint pot of yellow ware. Hé-li-po-k’ia té-tsa-na. 67419, 67428. Ditto, plain red. Shí-lo-a. 67421, 67426. Ditto, with ears. Mú-to-pa. 67498. Small deep paint dish in form of Navajo cooking pot. Hé-li-po-k’ia té-tsa-na, Pá-tel ík-na. 67422, 67481. Ditto, with bear-shaped handle. Áing-shi má-tâi-e. 68368. Ditto, plain with sacred black paint. Há-k’win hé-li-pon-ne. 67521, 67519. Ditto, plain, crude. 66525. Small paint pot of corrugated ware. Í-no-to-na ní-tu-li té-tsa-na. 67451. Paint pot, very small. 67427. Small toy cooking pot. Í-k‘osh-na-k’ia wó-li-a-k’ia té-tsa-na. 67537. Toy cooking pot, very small. 573 67479, 67443. Small paint pots with protuberances. Hé-li-po-k’ia-té-mui-an-tsa-na. 67503, 67506. Ditto, plain. 67409, 67408, 67379, 67526, 67509. Small plain paint pots. Hé-li-po-k’ia-té-tsa-na-we. 68287. Small ancient paint pot. Í-no-to-na hé-li-po-k’ia-té-tsa-na. 67407. Small four-lobed paint pot with figure of parrot. Hé-li-po-k’ia té-wi-pä-tchin tsa-na, Pí-tchi po-a-yäthl tâi-e. 67478. Ditto, plain. 67495. Ditto, plain, pot shaped, flat bottomed. 67397. Ditto, toy. Í-k‘osh-na-k’ia. 67502. Paint pots used in decorating sacred plume sticks, with ears for suspension. Hé-li-po-k’ia té-tsa-na, pí-k’ia-a-pa. 68375, 67508, 67505, 67511. Ditto, in form of small cooking pot. 67501, 67494, 67530, 67512, 67490. Small paint pots. Hé-li-po-k’ia té-we-á-tsa-na. 67388, 67363. Ditto, double. 67525. Ditto, double, broken. 67554. Small paint pot in form of moccasin. He-li-po-k’ia wé-po-tcha té-è-le. 67315. Small squash shaped paint pot, ancient. Í-no-to-na hé-li-po-k’ia-té-mu-k‘iä-mo-pa. 66478, 66524, 66487, 66488. Small sacred paint pots. Hé-li-po-k’ia té-tsa-na. (Distinguished from ordinary variety by decoration.) 67354, 67350, 67405. Double salt pots. Má-pu-k’ia té-wi-pä-tchin-ne. 67418. Ditto, broken. 67380. Ditto, box shaped. 67377. Salt box, single. Má-pu-k’ia té-thle-lon-ne. 68343. Small water pot for medicine, teas, &c. K‘iá-pa-ti-k’ia té-tom-tsa-na. 67473. Small sacred paint vessel with protuberances and decorated with frog figure. Hé-li-po-k’ia té-tsa-na mú-to-pa, tá-k‘ia tsí-na-pa. 67431, 67454. Ditto, ordinary. 67434. Ditto, ancient, from ruins of Tâ´-ia or Las Nutrias. 67756. Ancient vessel of earthenware in representation of frog, for suspension. Í-no-to-na k‘iá-me-he-tâ, tá-k‘ia an´-te-li-ah-nai-e. PAINT JARS. 67430. Crude paint jars covered with protuberances to facilitate handling. Hé-li-po-k’ia té-tsa-na mú-to-pa. 67471. Ditto, small. 67436. Ditto, with horse figure handle. 67390, 67370. Double box shaped paint jars. Hé-li-po-k’ia té-wi-pä-tchin-ne. 67401. Paint jars, with four compartments. 574 67440. Small corrugated paint bottle. Ní-tu-li hé-li-po-k’ia té-tsa-na. 67552. Milk vase, in representation of knit moccasin. Á-kwi-k‘iäsh-na-k’ia wé-kwi po-tcha té-mui-a tsa-na. 67551. Ditto, small, representing buckskin moccasin. 67410, 67402, 67409, 67408. Small crucibles of native manufacture for reducing silver and copper in the manufacture of ornaments. Hé-k‘ia o-na-k’ia té-tsa-na-we. EFFIGIES AND FIGURES. 67783. Figure in earthenware of the “Grand Buck Antelope.” Má-wo-tsi-thla-na mé-he-tâ. 67775. Figure in earthenware of sitting white bear bearing young. Aing-shï-kó-ha-na, mó-to-ok-te í-me chá-se-tâi-e. 67553. Small earthen figure of moccasin, used as a toy. Wé-po-tchi-ne. 67751. Small plain figure of owl, for sacred water. Mú-hu-kwe mé-he-tâ tsa-na. 67763. Ditto. ——. Small earthen figure of barn fowl. Thlá-po-po-k‘é-a-mé-he-tâ. 67743. Small figure of an owl. Mú-hu-kwe tsa-na mé-he-tâ. ——. Representation of the totemic chaparrel cock or road-runner. Pó-yi k‘win mé-he-tâ tsa-na. 67741. Small figure of an owl. Mú-hu-kwi mé-he-tâ tsa-na. ——. Canteen or vase in form of an owl, for sacred water. Mú-hu-kwe mé-he-ton-ne. 67749. Small, owl-shaped sacred jar. ——. Large doll in representation of the Hé-me-shi-kwe dance. Hé-me-shi-kwe wí-ha. ——. Small, in representation of the black dance or Tchá-kwe-na, wí-ha. ——. Doll in representation of the last Autumn dance. 67740. Figure of decoy for antelope, used in ceremonials. Má-a-we saí-o-sho-kwïn án-te-li-ah-no-na. ——. Caricature of a Mexican mounted on a buck goat. Tchí-wa-tu-ót-si, Tsí-po-lo-a ím-mäthl-tâi-e. 67546. Small figure of owl, ancient. Í-no-to-na mú-hu-kwé mé-he-tâ tsa-na. 67815. Mold for the large cooking pots, made from a bread bowl. Wó-li-a-k’ia te-thla-na á-pa-lin-ne. 67075. Small mold for vase of small cooking vessels. Wó-li-a-k’ia té-tsa-na á-pa-lin-ne. 69317. Small doll made in imitation of the Moqui sacred dance. Á-mu-kwe a-wen wí-ha án-te-li-ah-nai-e. 67283. Broken Mó-tse-nï-k’ia sá-a-le. 67557. Small pair of toy earthen moccasins. Wé-po-tche tsan-atch í-k‘osh-na-kia. 66688. Mold for the base of large cooking jars or pots. Wó-li-a-k’ia-téw-a-o-na-k’ia á-pal-lin-ne. 575 69392. Doll for child, made in representation of the K‘iá-thlan-o-na or Great water dancer. K‘iá-thlan-o-na wí-ha tsa-na. 69395. Small wooden dolls in representation of the sacred dance of “Thlí-tchi-he.” 69380. Small toy or doll kilt of the sacred dance known as Sá-la-mo-pi-a or the sacred carrier of the bone rattle. I-k‘osh-na-kia Sá-la-mo-pia wí-h‘an pí-thlan-tsa-na. 69651. Small sacred kilt for the kâ-kâ dance. Kâ-kâ a-wen pí-thlan tsin-ä´thl-yel-ai-e. 69324. Small doll in representation of the black dance, or Tchá-kwe-na wí-ha. 69323. Doll in representation of the Hé-ma-shi-kwe or last, sacred dance of autumn. Hé-ma-shi-kwe wí-ha. 69674. Large doll in representation of the Hé-me-shi-kwe dance. Hé-me-shi-kwe wí-ha.


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