ancient habitations were not terraced community houses, such as characterize typical pueblos, but were of an older form, hence Dr. Fewkes assigns them to a period and a people which he designates pre-Puebloan. This conclusion is based not only on the character of the house structures as indicated by their ground plans, but also on the character and decoration of the pottery vessels found under the floors. The most noteworthy feature of this earthenware is the remarkable painted decoration on the inside of the bowls, consisting of representations of men engaged in various pursuits, animals, and geometric designs of exceptional forms, suggesting the culture of the Keres Indians of New Mexico rather than that of other Pueblos. A distinctive feature of some of the animal pictures on the Mimbres pottery is the fusion of two different animal forms, as the antelope and a fish, in a single representation. Dr. Fewkes suggests that the almost constant presence of rectangular and other geometric designs on the bodies of the animals depicted on the pottery may be considered in a sense parallel with certain very ancient paintings on the walls of caves in France, as described by Dr. Capitan and others. The special value of the study of the painted designs on the Mimbres pottery lies in the light which they cast on general problems connected with the culture-genesis and clan migrations of the sedentary Indians of the Southwest. These designs are related, on the one hand, to those on Pueblo painted pottery of northern New Mexico and Arizona and, on the other, to the decorations on the earthenware of the prehistoric inhabitants of the valleys of the southern part of the Sierra Madre Plateau, notably those of the celebrated Casas Grandes in Chihuahua. An illustrated preliminary report, under the title "Archeology of the Lower Mimbres Valley, New Mexico," was prepared by Dr. Fewkes and published in Smithsonian Miscellaneous Collections (Vol. 63, No. 10, pp. 1-53, pls. 1-8, figs. 1-32).

In January Dr. Fewkes visited southern Arizona, where he made several archeological reconnoissances, following the Rio Santa Cruz almost to the Mexican boundary. He visited the old Indian missions of San Xavier del Bac and Tumacacori, and in their vicinity examined extensive aboriginal ruins, which were found to belong to the same type as Casa Grande, Ariz. The group of prehistoric ruins near the dilapidated mission of Tumacacori (which imposing structure, now preserved as a national monument, is greatly in need of repair) presents unusual advantages for thorough archeological investigation, with promise of important collections. The walls of the compound can be traced readily, and if uncovered by excavation would reveal important information on the ancient culture of the Santa Cruz Valley. Similar remains were noted in other parts of this valley and elsewhere in southern Arizona. While in this general area Dr. Fewkes observed that the Papago Indians of the desert have been

little affected by civilization, retaining many of their original customs, beliefs, and ceremonies, and a wealth of folklore.

Dr. Fewkes visited also the ruins of a large pueblo compound on the road between Phoenix and Tempe, chiefly for the purpose of determining the advisability of its excavation and repair, as an effort is being made by citizens of Phoenix to preserve the ruins with a view of having the compound created a national monument and receiving adequate scientific treatment.

Leaving Arizona in February, Dr. Fewkes proceeded again to the Mimbres Valley, but found the weather unpropitious for field work except for excursions with the view of locating sites for possible future excavation. He returned to Washington about the middle of the month and continued the preparation of his memoir on "Antiquities of the West Indies," which is to include the results of archeological research conducted in the Greater and the Lesser Antilles under the joint auspices of the bureau and the Heye Museum of New York, as referred to in a previous report. In connection with this work Dr. Fewkes visited New York for the purpose of studying recently acquired collections, in the Heye Museum, illustrating the culture of the ancient inhabitants of the West Indies.

The greater part of May was devoted by Dr. Fewkes to the completion of a paper on "Prehistoric Hopi Pottery Designs," which comprises 138 manuscript pages, 12 plates, and 105 figures. In this article the author treats of the pictography on the ceramics of the ancient village dwellers of the East Mesa of the Hopi of northwestern Arizona, including the Keres and Tewa colonists of early times, as well as the designs of the more modern period. The memoir considers in detail the probable genesis of modern Hopi symbolic figures, and devotes attention also to their connection with clan and other sociologic groups.

The opening of the fiscal year found Mr. James Mooney, ethnologist, engaged in field studies among the Cherokee Indians of North Carolina, which were continued until the middle of September. Mr. Mooney devoted his efforts especially to the further collection and translation of the sacred formulas of the Indians named, together with the collection, for botanical identification, of the plants mentioned in the formulas, with others of Indian economic importance. The remainder of the fiscal year was spent by Mr. Mooney in the office, most of the time being devoted to the final elaboration of the Cherokee formulas, of varying length, originally written down by the priests of the tribe in the native Cherokee alphabet and used by them for purposes of medicine, love, hunting, fishing, agriculture, protection, etc. Each formula consists usually of a prayer or a song, or both, in an archaic and highly figurative form of the language, followed by brief directions couched in the everyday language, and

relating to the manner of the ceremony or the plants to be used in the prescription. The printed formula will consist of three parts, namely, transliteration, translation, and explanation. The glossary will comprise perhaps 4,000 words, largely archaic and otherwise unusual in form. The botanical appendix will deal with the names and uses of from 500 to 700 plants mentioned in the formulas, nearly all of which have already been collected and botanically identified. There will also be an extended chapter on Cherokee religion and mythology. Approximately a third of the transliterations and translations have been written in final form from the interlinear notebooks, and half of the work has been glossarized on cards.

Considerable time was spent by Mr. Mooney in furnishing special information for use in answering inquiries of correspondents.

Dr. John R. Swanton, ethnologist, in addition to supervising the final work incident to the publication, as Bulletin 45, of "Byington's Choctaw Dictionary," edited by himself in conjunction with Mr. H. S. Halbert, devoted attention to the study of the Creek Indians, to which reference is made in former reports. The first draft of his memoir on the Creeks is practically completed, but the amount of material was found to be so great that it has seemed best to separate it into two, if not three, sections. The first of these, embracing a discussion of the location and classification of the southern tribes, their early history, and their population, Dr. Swanton is now revising, incorporating new material and making such changes as fuller information has shown to be necessary. It is hoped that this section may be ready for publication at a comparatively early date.

Through an Alibamu Indian living in Texas the bureau has been able to add several hundred words and a few pages of text to the Alibamu material gathered by Dr. Swanton.

During the first three months of the year Mr. J. N. B. Hewitt, ethnologist, completed the translating and editing of a collection of texts and legends for the memoir on "Seneca Myths and Fiction" to be published in the Thirty-second Annual Report, consisting of material originally collected in native texts and in English by the late Jeremiah Curtin and Mr. Hewitt. This material, aggregating 2,300 pages, besides 350 notes and additions by Mr. Hewitt, was submitted early in October for publication. Subsequently, and as opportunity was afforded throughout the year, Mr. Hewitt devoted special attention to the preparation of material for a grammatical sketch of the Iroquois languages, especially as spoken by the Mohawk, Onondaga, and Cayuga, for incorporation in the "Handbook of American Indian languages."

In December Mr. Hewitt visited the Grand River Reservation in Canada for the purpose of prosecuting his studies among the Indians dwelling thereon. A serious epidemic of smallpox interfered some

what with his work, but with the efficient assistance of Mr. William K. Loft, a Mohawk speaker, Mr. Hewitt was able to make a critical phonetic and grammatic study of portions of the Mohawk texts relating to the league of the Iroquois, recorded by him in former years. Work was also done in recording a selected list of Mohawk verbs for comparative use, and with the painstaking aid of Mrs. Mary Gibson, widow of the late noted chief John Arthur Gibson, Mr. Hewitt was able to supply the Cayuga equivalents to this list, as well as to record other vocabulary terms of the Cayuga. From Mrs. Gibson also was obtained an extended text in Cayuga relating to the origin and the ritual of the death feast of the women. On the same reservation Mr. Hewitt, with the aid of Mr. Hardy Gibson, a Cayuga chief, elucidated certain mooted points in regard to the ritual significance of a number of words and phrases employed in the chants of the condoling and installation council of the Iroquois league. From Miss Emily Carrier, a mixed-blood Nanticoke, he obtained a list of 50 Nanticoke words. This short list is of singular interest, as the Nanticoke dialect of the Algonquian stock has become practically extinct through absorption of its speakers by the Iroquois-speaking peoples. Mr. Hewitt also made about 70 photographs, principally of persons.

On his return to Washington on January 15 Mr. Hewitt at once resumed his analytic study of the Mohawk, Onondaga, and Cayuga dialects for the purpose of obtaining proper material for the preparation of the grammatic sketch above referred to.

In addition to these investigations, Mr. Hewitt furnished much information for use in preparing replies to inquiries from correspondents, some of them requiring considerable research. No fewer than 130 such letters were answered by means of data supplied by Mr. Hewitt. As in the past, he performed the duties connected with the custodianship of manuscripts, which required more than the usual time and effort owing to the preparation of more thoroughly fireproof quarters and transfer of the manuscripts thereto, as will later be mentioned. During June Mr. Hewitt was engaged in reading the first proofs of "Seneca Myths and Fiction."

Mr. Francis La Flesche, ethnologist, was engaged during the year chiefly in assembling his notes on the No"'zhizho", or fasting degree, of the tribal rites of the Osage called No"'ho"zhi"ga Ie Ita, or Sayings of the No"'ho"zhi"ga. Of the seven degrees, the No"'zhizho" is said to be the longest and the next in importance to the Níkie degree; it is also said that this degree contains nearly all the symbols and ceremonial forms (wégaxe), for which reason it is regarded as higher in rank than the other degrees, excepting the Níkie. From information given by Watsémo"i" of the Black Bear gens and by Waxthízhi of the Puma gens, both of the Hon'ga dual division, their version of the ritual of the No'zhizho" degree is composed of 116 songs, 14 wígie

(parts of the ritual that is spoken), and a number of ceremonial acts and forms. Waxthízhi, from whom the songs and wígie were obtained, gave 14 wígie and 74 songs; he was unable to give the entire 116 songs, having lost some of them by reason of long disuse of the ritual. To the close of the year 206 pages of this ritual have been completed by Mr. La Flesche; these comprise 9 wígie with literal and free translations, 25 songs with translations, and explanations of the songs, ceremonial acts, and movements, as well as of the various symbols and paraphernalia used in the ceremonies.

Mr. La Flesche's work on the Non'zhizho" ritual has twice been interrupted by visiting Osage, from whom, however, further information has been obtained concerning the great war rites of the Osage people. First, Wáthuxage, who visited Washington in the autumn of 1914, gave the ritual of the Waxobe degree of the Tsízhu Washtage gens, of which he was a member. The wígie and songs of this ritual cover 76 typewritten pages, including the music, which has been transcribed from the dictaphone. Besides the Waxobe ritual, Wáthuxage gave, in fragmentary form, the Níkie ritual of his gens; this covers 20 typewritten pages, including the music of the songs, which also have been transcribed from the dictaphone. The translations of the songs and wígie of these rituals have yet to be made and the explanatory texts written. Wáthuxage died in May, 1915. The second interruption was by Xuthá Wato"i" and Watsémo"i", from whom additional information was obtained. The former gave three of the wígie: Wígie Tonga or Great Wígie, Kíno" Wígie or Symbolic Painting Wígie, and Wazhóigathe Wígie or Gentile Symbol Wígie, which it was his part to recite at the tribal ceremonies. These cover 37 typewritten pages. Besides the three wígie, Xuthá Wato"i" gave the ritual of the Níkie degree of his gens. The wígie and songs of the ritual, including the music, comprise 15 pages. The translations of the three wígie, and the wígie and songe of the Níkie ritual, have yet to be made and the explanatory notes assembled. Watsémo"i" gave another version of the Nídse Waçpe Wígie, or Black Bear Wígie, which he had already given some time ago. This new version is the one recited when the widow of a deceased member of the No"'ho"zhi"ga is admitted to take his place in the order; it comprises 6 typewritten pages and will form a part of the No"'zhizho" ritual. This informant also gave some information concerning his great grandfather, who was a prominent "medicine-man.” The notes recorded from the dictation of Watsémo"i" have yet to be transcribed. The story will form a part of the chapter on the Wako"dagi, or "medicine-men."

Mrs. M. C. Stevenson, ethnologist, continued her researches among the Tewa Indians of New Mexico, but failing health prevented her 14270°-15- 4