In every house you will find, in a corner, a row of two, three, or four square boxlike compartments or bins of thin slabs of sandstone set on edge. Each bin contains a metate set at an angle with its lower edge slightly below the level of the floor. There is a clear space around each stone to permit of a better disposition of the corn and meal. The texture of the metates is graduated from the first to the last, the final one being capable of grinding the finest meal. Accompanying the metate is a crushing or grinding stone about a foot in length and from three to four inches wide. Its under surface is flat, while its upper surface is convex to a slight extent, so as to permit of its being grasped firmly by the thumb and fingers of both hands. The corn is ground between these two stones, the upper one being worked up and down the metate by a motion of the operator not unlike that of a woman washing clothes on a washboard. The favorite position assumed by the woman while working is to sit on her knees, her toes resting against the wall of the house behind her. Of the many colors of corn used by the Hopis, blue is the most common, and corn of this color is ordinarily employed in the making of bread; other colors, however, are used for the piki consumed in ceremonial feasts.
The stone used by the Oraibians for making piki is from a sandstone quarry near Burro Springs. It is about twenty inches long by fourteen broad, and is three inches thick. The upper surface is first dressed by means of stone picks, and is polished by a hard rubbing-stone, and then finally treated with pitch and other ingredients until its surface is as smooth as glass. It is mounted on its two long edges by upright slabs, so that it stands about ten inches from the level of the floor, the floor itself being usually excavated to a depth of two or three inches beneath the stone. At a height of about four feet above this primitive griddle is a large rectangular hood which is extended above the roof in the form of a chimney made of bottomless pots, one resting on the other. Kneeling in front of the stone and supporting her body with her left arm, the woman coats the stone with the thin batter of corn and water with the fingers of her right hand. After a few seconds' time she lifts the waferlike sheet from the stone and transfers it to a mat which is made for this special purpose. For some time the piki remains soft and pliable, and while in this condition she rolls or folds the sheets according to her custom some folding, others rolling it. It is a curious sight on the feast days of certain ceremonies to see women gathering from all quarters of the village at an appointed house, each carrying a tray heaped high with rolls of this paper bread.
The Hopis are among the foremost potters in North America, when we take into consideration the fineness of the clays used and the character of the decoration. But in many respects, especially in form, their ware is much inferior to that of the ancient Mexicans and Peruvians. They make pottery to-day as they did hundreds of years ago, but the quality of the work has greatly deteriorated and the earthenware now produced is not to be compared with that found in near-by Hopi ruins. It should be kept in mind, however, that the specimens found in the ancient graves are to a certain extent ceremonial, and consequently better made and more ornate in their decoration than those which were made simply for household purposes. Still, there are a fineness of texture and a delicacy of coloring in the ancient ware which can not now be produced. It is to be noted, also, that the Hopi woman of to-day can not decipher the designs on the earlier pottery, although she often copies them. The demand for earthenware vessels, however, is nearly as great at present as it was in prehistoric days, for you may search the homes of Oraibi for a long time without finding a tin pan or an iron pot. Thus it is that every Hopi woman must be a worker in clay, and one of the occasional sights is that of a woman on her "front porch" surrounded by vessels of all sizes and in varying degrees of completeness. The process of pottery-making is somewhat as follows: After the clay has been worked into a plastic mass she draws out from it a round strip the size of one's finger and about five inches in length. This is coiled flat in the bottom of the tray, and forms the base of the vessel. Other clay strips are kneaded out of the mass, and these are coiled in a gradually increasing spiral, the desired shape and proportion being acquired at the same time, until the vessel has reached its proper height. The sides of the vessel are then thinned down, and both inside and outside are made smooth by means of small bits of gourds and polishing-stones. The vessel is then ready for a coat of wash, after which it is painted and fired. This method of making pottery is not peculiar to the pueblos, but is found among some of the tribes of South America.
The art of basketry was never brought to a high state among the Hopis, for they confine themselves chiefly to the manufacture of large shallow trays and rough baskets made of the long, pliable leaves of the yucca or of some other fiber. These answer all ordinary domestic requirements. From the reddish-brown branches of a willowlike bush which grows near, the Hopi mother interweaves a cradle board for her children. This cradle is peculiar in its shape, and especially so in its construction, and differs greatly from that in use among the plains Indians. Another singular point to be noted is the fact that this cradle board is not often strapped to the back, but is usually in the arms, or, more often still, is placed on the floor by the side of the mother as she works. The Oraibi mesa, like other table-lands of Tusayan, is destitute of water. The nearest spring is in the valley at the foot of the mesa nearly a mile away. From before sunrise to ten o'clock of every day there is an almost unbroken line of water carriers going and coming from the spring, bending under the weight of a large jar which they carry on their back by means of a blanket, the ends of which are tied in a knot on their forehead. No wonder these women grow prematurely old. Winter for them, however, has its advantages, for they have an ingenious way of utilizing the snow to save them from the necessity of going down the mesa for water. One of the most extraordinary sights I saw was that of a Hopi woman and her little girl trudging along, each bent almost to the ground under the weight of an immense snowball. These they were carrying home on their backs, enveloped in a blanket. About half a mile from the pueblo, back on the mesa, reservoirs have been scooped out in the soft sandstone, which are often partially filled by the spring rains, but the water soon becomes brackish and is not potable, but is used for washing clothes.
The costume of the woman consists ordinarily of four pieces a blanket, dress, belt, and moccasins. The blanket is of wool, and is about four feet square. It is blue in color, with a black border on two sides. These two edges are usually bound with a heavy green or yellow woolen thread. To make the dress, this blanket is once folded and is sewn together with red yarn at the long side, except for a space sufficiently large to accommodate one arm. The folded upper border is also sewn for a short space, which rests on one of the shoulders. The other shoulder and both arms are bare, except as they may be partially covered by the blanket. The belt or sash is of black and green stripes, with a red center, ornamented with geometric designs in black; it is about four inches wide, and is long enough to permit of being wound around the waist two or three times. The moccasins are of unpainted buckskin, one side of the top of which terminates in a long, broad strip, which is wound round the leg several times and extends up to the knee, thus forming a thick legging. More than half the time the Hopi woman is barefooted. The girls wear silver earrings, or suspend from the lobe of the ear small rectangular bits of wood, one side of which is covered with a mosaic of turquoise. This custom is of some antiquity, as ear pendants exactly similar to these have been found in the Hopi ruins of Homolobi, on the Little Colorado River.
In addition to this regulation costume, worn on all ordinary occasions, each Hopi woman is supposed to own a bridal costume and two special blankets, which are worn only in ceremonies, and hence need not here be described. The bridal costume consists of a pair of moccasins, two pure white cotton blankets, one large and the other small, both having large tassels of yellow and the black yarn at each corner, and a long, broad, white sash, each end of which terminates in a fringe of balls and long thread. All three garments, before being used, are covered with a thick coat of kaolin, so that they are quite stiff. With these garments belongs a reed mat sufficiently large to envelop the small blanket and the sash.
So far as I am able to learn, the three pieces of this remarkable costume are never worn except on a single occasion, and at only one other time does the bride formally appear in any of them. About a month after the marriage ceremony has been performed, during which time she has been living with the family of her husband, she completes the marriage ceremony by returning to the house of her mother. This is termed "going home," and this will be her place of abode until she and her husband own a dwelling of their own. For this ceremony she puts on the larger of the two blankets, which reaches almost to the ground and comes up high on the back of the head, covering her ears. The smaller blanket and the sash are rolled up in the mat, and with this in front of her on her two arms she begins her journey "home." This white cotton costume is probably a survival from times which antedate the introduction of wool into the Southwest.
Who makes all these garments, blankets, etc.? Not the women, as you might expect, but the men. A Hopi woman doesn't even make her own moccasins. If you will descend into one of the kivas on almost any day of the year, except when the secret rites of ceremonies are being held, you will behold an industrious and an interesting scene. You will find a group of men, naked except for a loin cloth, all busy either with the carding combs, the spindle, or the loom; and to me the most interesting of these three operations is that of the spinning of wool. The spindle itself is long and heavy, and the whorl, in the older examples, is a large disk cut from a mountain goat's horn. There is no attempt at decoration, nor do the spindles compare with those found in Peru and other parts of America for neatness and beauty. An unusual feature of the method employed by the Hopi spinner is the manner in which the spindle is held under one foot while he straightens out the thread preparatory to winding it.
For weaving, two kinds of looms are used. One is a frame holding in place a fifteen-inch row of parallel reeds, each about six inches long and perforated in the center. This apparatus is used solely for making belts, sashes, and hair and knee bands. These are not commonly woven in the kiva, but in the open air on the terrace, one end of the warp being fastened to some projecting rafter. The other loom is much larger, and is used for blankets, dresses, and all large garments. It differs in no essential particular from other well-known looms in use by the majority of the aborigines of this continent. The method of suspending the loom is perhaps worth a moment's notice, as in nearly every house and in all kivas special provision is made for its erection. From the wall near the ceiling project two wooden beams, on which, parallel to the floor, is a long wooden pole, and to this is fastened, by buckskin thongs, the upper part of the loom. Immediately under this pole is a plank, flush with the floor, in which at short intervals are partially covered U-shaped cavities in the wood, through which are passed buckskin thongs which are fastened to the lower pole of the loom. The sets of thongs are long enough to permit of the loom being lowered or raised to a convenient height. While at work the weaver generally squats on the floor in front of his loom, or he occasionally sits on a low, boxlike stool. It is no uncommon sight to see, at certain times of the year, as many as six or eight looms in operation at one time in a single kiva. The men also do all the sewing and embroidering. Practically all the yarn consumed by the Hopis is home-dyed, but the colors now used are almost entirely from aniline dyes and indigo. Cotton is no longer used except in the manufacture of certain ceremonial garments, all others being made of wool. They own their own sheep, which find a scant living in the valleys; for the better protection of the sheep from wolves they also keep large numbers of goats.
Although the men do all the weaving, they do but little of it for themselves. For the greater part of the year their only garment is the loin cloth a bit of store calico. In addition, they all own a shirt of cheap black or colored calico, which is generally more or less in rags, and a pair of loose, shapeless pantaloons, made often from some old flour sack or bit of white cotton sheeting. It is a rather incongruous sight to see some old Hopi, his thin legs incased in a dirty, ragged pair of flour-sack trousers, on which can still be traced "XXX Flour, Purest and Best."
Neither sex scarifies, tattoos, or paints any part of the body except in ceremonies, when colored paints are used as each ceremony requires. The men often wear large silver earrings, and suspend from their neck as many strands of shell and turquoise beads as their wealth will allow. Some of the younger men wear, in addition, a belt of large silver disks and a shirt and pantaloons of velvet. Most of their silver ornaments, it should be noted, however, have been secured in trade from the Navajos, who are the most expert silversmiths of the Southwest.
When the Hopi isn't spinning or weaving, he is in his kiva praying for rain, or he is in the field keeping the crows from his corn. I was once asked if the Hopis plow with oxen or horses. They use neither; they do not plow. When they plant corn they dig a deep hole in the earth with a long, sharp stick until they reach the moist soil. When the corn is sprouted and has reached a height of a few inches there is always the possibility of its being blown flat by the wind or overwhelmed in a sand storm. To provide against this the Hopi incloses the exposed parts of his little field with wind-breakers, made by planting in the earth thick rows of stout branches of brush. These hedges even are often overwhelmed by the sand and completely covered up.
And the crows, and the stray horses, and the cattle! Surely the poor Indian must fight very hard for his corn. For nearly two months he never leaves it unguarded, and that he may be comfortable he makes a shelter behind which he can escape the burning rays of the July and August sun. The shelters are occasionally rather pretentious affairs, at times consisting of a thick brush roof, supported by stout rafters which rest on upright posts. More often, however, they simply consist of a row of cottonwood poles, five or six feet high, set upright at a slight angle in the earth.
Although corn is by far the most important vegetable food, the rich though sun-parched soil yields large crops of beans and melons of all kinds.
Peach orchards also thrive in the sheltered valleys near the mesa, and in the fall great patches of peaches may be seen spread out to dry on the rocks of the mesa to the north of the village. Of both beans and peaches the Hopis generally have large quantities for the outside market, which they take over to the railroad on the backs of burros or ponies.
Before leaving the subject of the daily life of the male portion of Oraibi I have still to mention a curious weapon of which they make occasional use. This is the throwing-stick, or so-called boomerang, which differs only slightly from that used by the aborigines of Australia; the Hopi stick, however is better made, and is ornamented by short red and black lines. This is the weapon of the young men, and with it they work havoc with the rabbits which infest the valleys. But although they have good control over it, as can often be seen on their return from a hunt, they are not able to cause its return as can the Australians. At first thought it seems rather strange that the boomerang should have been evolved by two groups of mankind dwelling in parts of the world so remote, but we must look for the explanation of this phenomenon in the fact that the natural conditions of the two countries have much in common a generally level, sandy country, with here and there patches of brush, a peculiar condition which would readily yield itself to the development of an equally peculiar and specialized weapon.