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The Religion of the Luiseño Indians of Southern California, by Constance Goddard DuBois, [1908], at

p. 128


It is a noticeable fact, and one not unimportant scientifically, that each old man discredits the stories and authority of the other. Cinon Duro of Mesa Grande, Diegueño, who has lately died, was the last of the hereditary chiefs. Juan de Dios of La Jolla, Luiseño, if not partly demented by age, would be an authority, as he used to be leader of ceremonies in his pueblo. Apolonio of Rincon is still leader of ceremonies, and a devoted adherent of the old religion. Salvador Cuevas still leads ceremonies, but more from lack of any better authority than from his own ability to do so. He claims to know everything, having learned from the old men the things that were still in force when he was a boy. There is no doubt that he is one of the few authorities now living. At the same time, the disuse of things once vital, now mere memories, renders it uncertain how valid are the claims of each when they conflict. Salvador says that Jose Albañas knows nothing. The admirers of Albans doubt Salvador's memory. Lucario Cuevish claims that he is best informed.

The important thing in this connection is that it further illustrates the strong differentiation of family groups shown also in the hereditary possession of songs. I have suggested that in the past these divisions may have been clans of some sort. The stories have also descended in families with more or less distinctness, not nearly so marked as in the case of the songs, as no one could claim a story. The tendency to variation in the myths is, I think, explained by the segregation into groups, which is the only marked organization of which traces can be found.

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