farm-house type of architecture itself, so widespread, in fact, that it has been heretofore regarded as the monument of a great, now extinct race of people!

COMMUNAL PUEBLOS DEVELOPED FROM CONGREGATION OF CLIFF-HOUSE TRIBES.

Fig. 499.—Typical terraced communal pueblo.

We may see, finally, how at last the cañons proved too limited and in other ways undesirable for occupation, the result of which was the confederation of the scattered cliff-dwelling clans, and the construction, first on the overhanging cliff-tops, then on mesas, and farther and farther away, of great, many-storied towns, any one of which was named, in consequence of the bringing together in it of many houses and clans, thlu él lon ne, from thlu a, many springing up, and él lon a, that which stands, or those which stand; in other words, "many built standing together." This cannot be regarded as referring to the simple fact that a village is necessarily composed of many houses standing together. The name for any other village than a communal pueblo is tí na kwïn ne, from tí na—many sitting around, and kwïn ne, place of. This term is applied by the Zuñis to all villages save their own and those of ourselves, which latter they regard as Pueblos, in their acceptation of the above native word.

Here, then, in strict accordance with, the teachings of myth, folk-lore and tradition, I have used the linguistic argument as briefest and most convincing in indicating the probable sequence of architectural types in the evolution of the Pueblo; from the brush lodge, of which only the name survives, to the recent and present terraced, many-storied, communal structures, which we may find throughout New Mexico, Arizona, and contiguous parts of the neighboring Territories.[1]

POTTERY AFFECTED BY ENVIRONMENT.

There is no other section of the United States where the potter's art was so extensively practiced, or where it reached such a degree of perfection, as within the limits of these ancient Pueblo regions. To this statement not even the prolific valleys of the Mississippi and its tributaries form an exception.

On examining a large and varied collection of this pottery, one would naturally regard it either as the product of four distinct peoples or as belonging to four different eras, with an inclination to the chronologic division.

When we see the reasonable probability that the architecture, the primeval arts and industries, and the culture of the Pueblos are mainly indigenous to the desert and semi-desert regions of North America, we are in the way towards an understanding of the origin and remarkable degree of development in the ceramic art.

In these regions water not only occurs in small quantities, but is obtainable only at points separated by great distances, hence to the Pueblos the first necessity of life is the transportation and preservation of water. The skins and paunches of animals could be used in the effort to meet this want with but small success, as the heat and aridity of the atmosphere would in a short time render water thus kept unfit for use, and the membranes once empty would be liable to destruction by drying. So far as language indicates the character of the earliest water vessels which to any extent met the requirements of the Zuñi ancestry, they were tubes of wood or sections of canes. The latter, in ritualistic recitation, are said to have been the receptacles that the creation-priests filled with the sacred water from the ocean of the cave-wombs of earth, whence men and creatures were born, and the name for one of these cane water vessels is shó tom me, from shó e, cane or canes, and tóm me, a wooden tube. Yet, although in the extreme western borders of the deserts, which were probably the first penetrated by the Pueblos, the cane grows to great size and in abundance along the two rivers of that country, its use, if ever extensive, must have speedily given way to the use of gourds, which grew luxuriantly at these places and were of better shapes and of larger capacity. The name of the gourd as a vessel is shoṕ tom me, from shó e, canes, pó pon nai e, bladder-shaped, and tóm me, a wooden tube; a seeming derivation (with the exception of the interpolated sound significant of form) from shó tom me. The gourd itself is called mó thlâ â, "hard fruit." The inference is that when used as a vessel, and called shoṕ tom me, it must have been named after an older form of vessel, instead of after the plant or fruit which produced it.