corresponding to this development an almost entire absence of cliff dwellings. From the large amount of data here a fairly complete idea of this phase of pueblo life may be obtained. This region is not equal to the Gila valley in data for the study of horticultural methods practiced among the ancient Pueblos, but there is enough to show that the inhabitants relied principally and, perhaps, exclusively on horticulture for means of subsistence, and that their knowledge of horticultural methods was almost, if not quite, equal to that of their southern neighbors. The environment here was not nearly so favorable to that method of life as farther southward, not even so favorable as in some northern districts, and in consequence more primitive appliances and ruder methods prevailed. Added to these advantages for study there is the further one that nowhere within this region are there any traces of other than purely aboriginal work; no adobe walls, no chimneys, no constructive expedients other than those which may be reasonably set down as aboriginal; and, finally, the region is still so little occupied by modern settlers that, with the exception of the vicinity of Verde, the remains have been practically undisturbed. A complete picture of aboriginal life during the occupancy of the lower Verde valley would be a picture of pueblo life pursued in the face of great difficulties, and with an environment so unfavorable that had the occupation extended over an indefinite period of time it would still have been impossible to develop the great structures which resulted from the settlements in Chaco canyon.

It is not known what particular branch of the pueblo-building tribes formerly made their home in the lower Verde valley, but the character of the masonry, the rough methods employed, and the character of the remains suggest the Tusayan. It has been already stated that the archeologic affinities of this region are northern and do not conform to any type now found in the south; and it is known that some of the Tusayan gentes—the water people—came from the south. The following tradition, which, though not very definite, is of interest in this connection, was obtained by the late A. M. Stephen, for many years a resident near the Tusayan villages in Arizona, who, aside from his competence for that work, had every facility for obtaining data of this kind. The tradition was dictated by Anawita, chief of the Pat-ki-nyûmû (Water house gentes) and is as follows:

We did not come direct to this region (Tusayan)—we had no fixed intention as to where we should go.

We are the Pat-ki-nyû-mû, and we dwelt in the Pa-lát-kwa-bĭ (Red Land) where the kwá-ni (agave) grows high and plentiful; perhaps it was in the region the Americans call Gila valley, but of that I am not certain. It was far south of here, and a large river flowed past our village, which was large, and the houses were high, and a strange thing happened there.

Our people were not living peaceably at that time; we were quarreling among ourselves, over huts and other things I have heard, but who can tell what caused their quarrels? There was a famous hunter of our people, and he cut off the tips from the antlers of the deer which he killed and [wore them for a necklace?] he always carried them. He lay down in a hollow in the court of the village, as if he had died, but our people doubted this; they thought he was only shamming death, yet they covered him up with earth. Next day his extended hand protruded, the four fingers erect, and the first day after that one finger disappeared [was doubled up?]; each day a finger disappeared, until on the fourth day his hand was no longer visible.

The old people thought that he dug down to the under world with the horn tips.

On the fifth day water spouted up from the hole where his hand had been and it spread over everywhere. On the sixth day Pá-lü-lü-koña (the Serpent deity) protruded from this hole and lifted his head high above the water and looked around in every direction. All of the lower land was covered and many were drowned, but most of our people had fled to some knolls not far from the village and which were not yet submerged.

When the old men saw Pá-lü-lü-koña they asked him what he wanted, because they knew he had caused this flood; and Pá-lü-lü-koña said, “I want you to give me a youth and a maiden.”

The elders consulted, and then selected the handsomest youth and fairest maid and arrayed them in their finest apparel, the youth with a white kilt and paroquet plume, and the maid with a fine blue tunic and white mantle. These children wept and besought their parents not to send them to Pá-lü-lü-koña, but an old chief said, “You must go; do not be afraid; I will guide you.” And he led them toward the village court and stood at the edge of the water, but sent the children wading in toward Pá-lü-lü-koña, and when they reached the center of the court where Pá-lü-lü-koña was the deity and the children disappeared. The water then rushed down after them, through a great cavity, and the earth quaked and many houses tumbled down, and from this cavity a great mound of dark rock protruded. This rock mound was glossy and of all colors; it was beautiful, and, as I have been told, it still remains there.

The White Mountain Apache have told me that they know a place in the south where old houses surround a great rock, and the land in the vicinity is wet and boggy.

We traveled northward from Palat-kwabi and continued to travel just as long as any strength was left in the people—as long as they had breath. During these journeys we would halt only for one day at a time. Then our chief planted corn in the morning and the pá-to-la-tei (dragon fly) came and hovered over the stalks and by noon the corn was ripe; before sunset it was quite dry and the stalks fell over, and whichever way they pointed in that direction we traveled.

When anyone became ill, or when children fretted and cried, or the young people became homesick, the Co-i-yal Katcina (a youth and a maiden) came and danced before them; then the sick got well, children laughed, and sad ones became cheerful.

We would continue to travel until everyone was thoroughly worn out, then we would halt and build houses and plant, remaining perhaps many years.

One of these places where we lived is not far from San Carlos, in a valley, and another is on a mesa near a spring called Coyote Water by the Apache. ***

When we came to the valley of the Little Colorado, south of where Winslow now is, we built houses and lived there; and then we crossed to the northern side of the valley and built houses at Homolobi. This was a good place for a time, but a plague of flies came and bit the suckling children, causing many of them to die, so we left there and traveled to Ci-pa (near Kuma spring).

Finally we found the Hopi, some going to each of the villages except Awatobi; none went there.

PHYSICAL DESCRIPTION OF THE COUNTRY.

The Rio Verde is throughout its length a mountain stream. Rising in the mountains and plateaus bounding two great connected valleys northwest of Prescott, known as Big Chino valley and Williamson valley, both over 4,000 feet above the sea, it