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Show ORIGIN AND HISTORY OF FIRST INHABITANTS 29 The study of the subterranean sanctuary of these pre-historic peoples is of great interest. It was the nucleus of the settlement. In some places, even though there remain only the ruins of two or three rooms, the kiva is ever present. It was the germ of every community. The first act on the part of a clan, determining its place of abode, was to build the kiva, and around this were subsequently constructed the rooms in which the members of the clan lived. All over the Pajarito plateau, wherever the small community houses are found, there also is discovered the kiva. With the formation of the great communities a new feature of tribal organization was developed. This was the dual hierarchy, and with this came the dual kiva system, the common sanctuary for each division of the tribe. In it was centered all that was vital to the life and happiness of the people. It was the place of silence, the sanctuary to which those charged with the sacerdotal functions of the clan retired for thought, for prayer, for offering, and for sacrifice.1* In the kiva of the Rio Grande clans and the observances clustering about it are symbolized the Pueblo conception of human birth, the origin of life, and the ordering of human conduct. The arts of the residents of the Pajarito plateau were identical the religious order in the modern Pueblos is the dual hierarchy, by virtue of which the sacerdotal authority is lodged in two priests, the Summer Cacique and the Winter Cacique, who seasons. This developed have charge of the ceremonials of their respective along with the movement toward close community ageregation. But that the basic elements of it existed in the ‘small house’ communities is disclosed in the house remains. The structural germ of every community house was the kiva, the circular subterranean room that 1s found in conjunction with all the community houses, small and great, of the Rio Grande and the San before the mony.’’ Juan valleys. first stone of This was the clan sanctuary, the place set aside, the dwelling was laid, for prayer and religious cere- 15 Hewett, Dr. Edgar L., Ibid.: ‘‘The kiva was the place for the performance of secret religious rites and preparation for public ceremonials. In gathering about the Si-pa-pu, men again approached the Earth Mother ; they sought the channels of ancient wisdom; they were at the portal whence life itself emerged. ‘‘ According to the Pueblo priests of today it is not quite correct to speak of the Si-pa-pu as symbolizing the entrance to the underworld. ‘In Pueblo organization today, the clan kiva has almost disappeared. It still remains at Taos, but at San Juan, Santa Clara, San Yldefonso, Nambé, and Cochiti only tribal kivas remain. kiva of the Winter People. subterranean, There are the kiva of the Swmmer People and the In some cases one of these is subterranean or semi- the other wholly above ground. The religious functions of the tribe are in the hands of two priests, the Summer Cacique and the Winter Cacique. Each one has charge of the ceremonials pertaining to his season, and each one officiates in the sanctuary pertaining to that division. The history and meaning of this dual organization are not yet fully known.’’ |