the one addressed ranks higher or lower than the clan of the one using the term of address, the word-symbol for elder or younger relationship must be used. With such a system of arrangement as all this may be seen to be, with such a facile device for symbolizing the arrangement (not only according to number of the regions and their subdivisions in their relative succession and the succession of their elements and seasons, but also in colors attributed to them, etc.), and, finally, with such an arrangement of names correspondingly classified and of terms of relationship significant of rank rather than of consanguinal connection, mistake in the order of a ceremonial, a procession or a council is simply impossible, and the people employing such devices may be said to have written and to be writing their statutes and laws in all their daily relationships and utterances. Finally, with much to add, I must be content with simply stating that the high degree of systemization which has been attained by the Zuñis in thus grouping their clans severally and serially about a midmost group, we may see the influence of the coming together of two diverse peoples acting upon each other favorably to the development of both in the application of such conceptions to the conduct of tribal affairs. It would seem that the conception of the midmost, or that group within all these groups which seems to be made up of parts of them all, is inherent in such a system of world division and tribal subdivision corresponding thereto; but it may also well be that this conception of the middle was made more prominent with the Zuñis than with any other of our southwestern peoples through the influence of the earthquakes, which obviously caused their ancestors from the west again and again to change their places of abode, thus emphasizing the notion of getting nearer to or upon the lap or navel of the earth mother, where all these terrific and destructive movements, it was thought, would naturally cease. Be this as it may, this notion of the "middle" and its relation to the rest has become the central fact indeed of Zuñi organization. It has given rise to the septuarchy I have so often alluded to; to the office of the mortally immortal K‘yäk´lu, keeper of the rituals of creation, from which so much sanction for these fathers of the people is drawn; to the consequent fixing in a series like a string of sacred epics, a sort of inchoate Bible, of these myths of creation and migration; and finally, through all this accumulated influence, it has served to give solidarity to the Zuñi tribe at the time of its division into separate tribes, making the outlying pueblos they inhabited subsidiary to the central one, and in the native acceptation of the matter, mere parts of it. GENERAL EXPLANATIONS RELATIVE TO THE TEXT.