from the Chillon River across the plain and furnished an abundant water supply, while the innumerable evidences of occupation such as rafters, canes. cornstalks, potsherds, etc., found sometimes at a depth of three feet beneath the surface lead us to believe that the ancient village stood right on the burying ground itself and that their houses were not of adobe, but of loose cane structures such as the natives on the coast build today. As to the age of this settlement and of the many others scattered up and down the coast we have no exact knowledge. That the beginning of the oc“ cupation of the plain of Ancon must have been many hundred years ago is abundantly shown, not only in the vast number of graves themselves, but in the evidence of different ages shown by the contents of the graves. So far as I know absolutely nothing has ever been found in any of the graves showing European origin or contact. Although Ancon is the best known field for archæological work in the Rimac Valley, there are many other sites of former habitation, which, with an equal amount of work, would yield results equally important. In the delta of the Rimac alone there are no less than twenty distinct ruins. The most important of these is at Lurin and is known as Pachacamac, famous for its Temple of the Sun. In proportion to its size there has been very little work done here and it will undoubtedly prove one of the most fertile sources for future work ers. mano. The second and least important of the four great stocks of Peru is the AtcaThe boundaries of the tribe are the 20th and 23rd parallels. They are probably related closely to the Quichua stock and were certainly subject to them from very early times. Their principal centers of habitation are centered throughout the Atacama desert, the best known being Iquiqui and Pisagua. They did not construct adobe villages as did the Yuncas and they depended for their living more on fishing than on agriculture, consequently their highest development is found in their fishing implements. These consist of the spear which was thrown from the hand, and the hook, the latter being made of bone or copper. They also used the bow and arrow which have not been found north of Arica. The bows are very rude and primitive and could not have been very effective. Their principal agricultural product was corn which never reached a very high degree of culture, although the use of guano as a fertilizer was well known. Their clothing differed but little from those of the people of the north, except that they wore sandals and more generally employed the wool of the llama in their cloth. Both in their pottery and in their textile fabrics they showed a much less degree of skill and artiştic beauty than either the Quichuas of the Yuncas. In the art of basket-weav ing, however, they had reached a high state of perfection and employed this art in the making of caps and head-gear. For journeying on the sea they used rafts or balsas made of three pieces of timber spliced together. Small models of the balsas as well as of the double-bladed paddle are often found in the graves. In wood carvings they were very ingenious and well made specimens of idols, images, spindles and tops are frequently met with. The skeletons found in the graves prove their people to have been of exceedingly short stature and the crania are generally artificially elongated. One of the specimens from the graves of Arica shown at the Exposition was that of a child of about five years of age with its head still bandaged in woolen yarns. At Arica many of the graves opened have brought forth large quantities of gold and silver objects and many specimens of fabrics and pottery ornamented in such a way as to lead us to believe that these people were in frequent communication with the Quichuas and it is probable that the custom of artificially elongating the head by means of bandages was copied after them. So far comparatively little work has been done in this region, except at Arica, where almost every grave has been despoiled. There is probably more of interest at Pisagua than at any other locality of the territory covered by this tribe. The third, and undoubtedly the most important people of Peru is the Quichua. Varieties of the Quichua language were spoken over a region two thousand miles in length and extending from near the Equator to thirty degrees south. Within this region are found many of the most important and best constructed ruins of the continent. The capitol of the empire was from an early date at Cuzco and near it are found the most important ruins of Peru. In fact, the modern city of Cuzco, a place of about 75,000 inhabitants, is almost entirely constructed on the walls of ancient houses and temples. Many of the modern churches of the city as well as a large number of private houses are constructed entirely of the stones taken from the ruins. The most beautifully constructed ruin in Cuzco is that of the Temple of the Sun, now known as the church and convent of Santo Domingo. Near it stands the Temple of the Virgins and the palaces of several of the Inca kings. To the north of the city is the great fortified hill known as the Fortress of Sachshuaman. The stones used in this fortress are the largest found in any ruin in America. They were brought from the ancient quarry Ollaypatu, distant seventeen miles. Many of the stones in the lines of the fortification weigh over three hundred tons. On the same hill and in front of the fortress is a very large stone, which by the lowest computation weighs eleven hundred tons. Tradition says that this, too, was brought from the ancient quarry. This, however, seems utterly impossible. A winding stairway has been cut around the stone and on its summit have been chiseled out seats which are highly polished and from here it is said that the successive Inca rulers with their court witnessed the progress of the building of the fortress. To the north of this stone is a small opening down among the rocks which, tradition says, leads by means of an underground passage down the face of the hill, across the city, until it terminites beneath the Temple of the Sun, The story is told of a couple of Cuzconians, who, many years ago, started in the morning down this passageway and reaching its termination in the afternoon, plainly heard above them the Dominican monks chanting the evening vespers. Certain it is, that there are many mysterious underground passages in and around this great fortress, and it is only with a feeling of awe that as one proceeds up the tortuous road, passing through great gateways and over stone viaducts, he hears beneath him at different points a mighty stream of water which tears down through its subterranean passage at a terriffic rate, and in ancient times is said to have supplied the fountains in the public squares and in the inner court of the Temple of the Sun. I have spoken of the quarry from which these stones were taken. It is seyenteen miles from Cuzco in a south-easterly direction and is on the western side of the Rodadero River, a small stream taking its rise back of Cuzco. There have been endless theories formed as to the manner in which these stones were transported, but none of them are adequate. The largest mining implements found today are in the nature of copper bars from two to three feet in length, but it is very probable that a great number of heavier implements were found by the Spaniards on their arrival. [TO BE CONTINUED.] INDIAN NAMES FOR THE WINDS AND QUARTERS. [BY REV. JAMES OWEN DORSEY.] HE present article consists chiefly of some of the results of personal observations made among tribes of the Dakotan or Siouan linguistic family since the year 1871, compared with notes taken when the author was on the Siletz reservation, Oregon, in the summer of 1884. In the notation of the Indian words given in this article, all the letters and combinations of letters have their ordinary English sounds except those to which attention is now called. The unmarked vowels have the continental sounds: a as in father; e as in machine: o as in no; and u as oo in tool. a is an initially exploded a. è is pronounced as e in get. i as in pin. û as in but. n final as a in the French words bon, rin, pain. dh as th in the. th as th in thin. ddh. in Kwapa words. represents a d sound followed by a semi-audible or vanishing th in the. gh approximates the Arabic ghain. kh is as ch in German ach. sh as in she; and zh as s in pleasure. k' is an exploded k sound. The plus sign marks a prolonged sound. sounded as in the English word, new, In one of the Biloxi names, nyu is The Tutu tunne, an Athapascan people of Oregon, have the following names for the winds and directions: Points or directions. North, te-ě North-east te-en-i East n+i South-east un-něn-i Winds. tan-yus-la nin-yus-la un--nin-na It will be observed that the name for north-east is compounded of the names for north and east, that of north-west, of the names for north and west, and so on; and this peculiarity applies to the names of the winds also. The Omaha Indians of Nebraska call the east. Min ídhan tá-dhi-shan, Towards the coming sun; the west, Min i-dhe dhan tá-dhi-shan, Towards the departing or setting sun; the south, Gdha-din hí-de-a-tá-dhi-shan, Across (and) Down-stream; the north, Gdha-din i-tá-gha-tá-dhi-shan, Across (and) towards up-stream; and the north as well as the south is sometimes called, Gdha-diná ta, Across. In 1872, the Ponkas, a cognate people, told the author that the east was Hí-de-a-ta or Hí-de-a-ta-dhi-shan, Towards down-stream. At that time the Ponka tribe tribe resided in what was then Todd Co., Dakota Ter. (but which has been transferred to Nebraska), near the town of Niobrara, Knox Co., Neb., where the approximate course of the Missouri river is east-southeast. That stream runs nearly southward past the Omaha habitat; and if, as has been suspected, the Omahas used to face the rising sun in the morning and the setting sun in the afternoon, as was the custom among their Osage kindred. during their ritual observances, it will be comparatively easy to trace the derivation of the Omaha names for north and south. No distinct names for the winds were recorded. The Osage names for the winds are as follows: the north wind is Ta-tsé Pásan tse (Wind Pine the). Wind towards the Pines: the east wind, Ta-tsé Kákhpa tse, which, judging from the analogy of the name of another tribe, U-kákhpa. the Down-stream people. may mean. Wind towards down-stream. The south wind is Ta-tsé Á-k'a tsé, an archaic name whose meaning has not been ascertained: but it should be compared with the Kansa name for the south quarter. the Kwapa name for the west wind, and the Omaha personal name. Á -'a-win, which probably means South-wind Female. The west wind is Ta-tsé Mań-ha tsă, Wind towards the Bluff or Cliff, perhaps, towards the interior of the country, as contrasted with "towards the river," reminding us of a similar usage in the Dakota language, khe-ya-ta. towards the hill country or interior, away from the Missouri river. An account of the Osage ceremonies in connection with the consecration of the mystic fireplaces will be given near the end of this article. The Kansa or Kaw names for the four quarters are the following: the east is Bázan-ta. Towards the Pines: the south is -k'a (compare the Ak'a of the Osage and Kwapa and Áawin of the Omaha), the meaning of which is doubtless preserved in the secret society of seven degrees which still exists among the Osage and Kansa, and which has been described by the author in his artiele. “Osage Traditions," published in the sixth Annual Report of the Bureau of Ethnology. The west has two names, Á-k'a zhin-ga, that is, Small Ak'a or Young Ak'a, and Á-k'u-ye, the meaning of the latter being uncertain. The north is called, Hní-ta, Towards the cold. In this last name the "h" is sounded by expelling the breath through the nostrils. The two war gentes of the Kansa tribe sing mystic songs before going on the war path. An account of these songs and a copy of the war chart belonging to his gens were given to the On The author in 1882 by Pa-han-le ga-khli, chief of one of these war gentes. this chart there are twenty-seven pictographs of a mnemonic character. fourth character, of which a sketch is given here. represents the four winds, who are gods. The Kansa warriors used to remove the hearts Kansa tribe. of slain foes, putting them in the fire as a sacrifice to the wind gods. The seventh figure on the war chart is the symbol of sacrifice. Before they reach this part of the ceremony, the leaders of the two war gentes (and perhaps their associates: face the south; but at this point they elevate their left hands Wind symt of of the (being Ya-ta people, or those whose gentes camp on the left side of the tribal circle), and begin at the left with the east wind, then they turn to the south. next to the west. and finally to the north, praying to each wind and saying. I give that to you. O Wa-kinda.** They used to pierce themselves with knives or small splinters, and offer small pieces of their flesh to their gols. A sketch of the Kansa war chart will be found in the American Naturalist for July, 1835, facing page 676 (Plate XX), as an illustration to the author's paper, “Mourning an 1 War Customs of the Kansas.** The Kwapa or Quapaw Indians call any quarter, Ta-dé u-í-ddhe. Whence the Wind Comes (or Blows), answering to the Omaha and Ponka name, Ta-dé u-i dhe, and the Dakota Ta-to-ú-ye. the Dakota name for the four quarters being, Ta-té o-ú-ye to pa or Ta tá ye to pa (topa meaning four). The following are the Kwapa names for those quarters: A-a is the west wind, not the south as among the Kansa and Osage: Ák'a i dlhe, the west wind and quarter (compare Ak'uye of the Kaasa): Pá zi-té ddhe, the east wind and quarter, reference being made to the pa zi or pine trees: U-ká khpa i ddhé, the south wind and quarter, the term Ukakhpa, which is the tribal name, meaning down stream: U sní i ddhé, "the cold comes," the north wind and quarter. Another name for west is. Mi ú kape ta ddhé ddhe ddhú shi, Towards sunset: but Mi úklipe ta-ddh'-ddhe. while it, too, means, Towards sunset, refers to the south-west. Á ka hi-ddhá ta ddhé ddhe Towards dowa-stream. refers to the south-east. Mi ú ti nan be-ta ddhé ddae was given as the name for the north-east. and Usni hi ta-ddhe ddhe. comes." as the name for the north-west. will be found near the end of this article. "In the direction whence the cold Some remarks on the name Ak'a Next come the names given to the four quarters by the Iowa. Oto, and Missouri tribes. North is () mé-ri ta. Towards up stream. Two names are given for "east:" one authority preferring A rú tee, or A rú tshe, Across, the other, Pi a ghf-we k'un ti. In the direction of sunrise. South is called. U-ré-ku-ri tá. Towards down stream, and the west is. Pi kú ye ta. Where the sun is low. The Winnebago Indians call the north. Wi ho wo shkú ni na. The sun does not go thither, another appellation which is rarely used being. Sin-i-ho-hu-é tsha, the place) Whence the cold comes. The east is Wí a khé pu-é tsha. At the sunrise. The south is Wi-o we dha. The sun goes thither. The west is Wi o wi dé dha. or Wí o ré tsha. At the going (setting of the sun. The north wind is called. Wa zé tsha hú hi tshé na. He continues tshe. he stands) to come (huhi) from the Pines (Wazetsha). The west wind is known as. Dhekú hú hí tshẻ na. He continues to go down stream, or towards the mouth of the river dhe ku, equivalent to urekuri of the Iowa, Oto, and Missouri), as the Missouri river flows south past the present country of the Winnebagos. This |