Frank Hamilton Cushing · 1883 · Archive.org DjVu text layer (identifier zuifetiches00cush) of the extract from the Second Annual Report of the Bureau of Ethnology, Government Printing Office, Washington, 1883 · Public Domain · uncorrected OCR — being verified against the scan
Fieldwork at Zuni Pueblo from 1879 (Cushing initiated into the Priesthood of the Bow); published 1883 in the Second Annual Report of the Bureau of Ethnology, Smithsonian Institution.
Served verbatim, era-bound vocabulary and all — the house frames, it never
paraphrases; what a passage does and does not show rides its receipt.
Zuni Philosophy
TLe A-sLiwi, or Zuuis, suppose the sun, moon, and stars, tbc sky,
earth, and sea, in all their j)li('noniena and elements; and all inanimate
objects, as well as plants, animals, and men, to lielonj^ to one threat sys-
tem of all-conscious and interrelated life, in which the deforces of rela-
tionship seem to be determined largely, if 7iot wholly, by the degrees
of resemblance. In this system of life the starting point is man, tlie
most (iiiislicd, yet the hjwest organism; at least, the lowest because
most dependent and least mysterious. In just .so far as an organism,
actual or imaginary, resembles his, is it believed to be related to him
and corresi)ondingly mortal; in just so far as it is mysterious, is it
considered removed from him, further advanced, powerlid, ami ioimortal.
It thus happens that the animals, because alike mortal and endowed
with similar i)hysical functions and organs, are considered more nearly
related to man than are the gods; more nearly related to the gods than
is man, because more mysterious, and characterized by sjiecifie instincts
and jiowers which man does not of himself jiossess. Again, (he elements
and ])lienomena of nature, because more mysterious, ])owerfnl and im-
mortal, .seem more closely related to the higher gods than are the ani-
mals; more closely related to the animals than are the higher gods, be-
cause their manifestations otten resendile the operations of the former.
In consequence of this, and through tlie confusion of the sid»jective
with the objective, any element or |)heuomenon in nature, which is be-
lieved to jwssess a personal (!.\isteuce, is endowed with a personality
analogous to that of the animal whose o](eratioiis most reseml>le its
manifestation. For instance, lightning is often given the form of a
8eri)ent, with or without an arrow-pointed tongue, becau.se its course
through the sky is serpentine, its stroke instantaneous and destiuctive;
yet it is named \Vi lo loa-ne. a word derived not from the name of the
serpent it.self, but from that of its most obvious trait, its glidiug,
zigzag motion. For this reason, the serpent is snj)jiosed to l)e more
nearly related to lightning than to man; more neaily related toman
than is lightning, because mortal and less mysterious. As further
illiistrativo of llii' iiilcriiiiiialilc ivlatioiisliips wliicli luc I'staVilislu'il im
icsciiililaiict's I'aiicicil or actual, tin- tliiit anuw ]i(iiiit inav he t-itfil.
Altlioiit;!! tasliioiR-d I'.v man, it is iT^'anlctl as (iiij^iiiall.v liit- jiil't ov ■•lli-sii"'
of lijrlitiiiiifr. as made by the power of liglitiiiug, and rendered more
efTeetiveby these connections with the<h-ead eh-nient: pursuant of which
idea, tlie zij^/aj; or lightning marks ar«' added to the shafts of arrows.
A I hapter might be written concerning this idta, which may possibly
help to exphiin the Celtic, Scandinavian, and Japanese beUefs concern-
ing "elf shafts," and '' tlitindcrstoncs," and "bolts."'
In like manner, the supernatural beings of man's fancy — the "master
existences" — are supposed to be more nearly related to the per.sonalities
with wliicli the elements and i>henoiiiena of nature are endowed than to
either animals or men; because, like those elements and phenouiena,
and unlike men and animals, they are connected with remote tradition
in a manner identical with their supposed existence to-day, anil there-
fore are considered immortal.
To the above descriptions of the supernatural beings of Zufii Theology
should be added the statement that all of these beings are given the
forms either of animals, of monsters (•omi)oun(led of man and beast, or
of man. The animal gods comprise by far the largest class.
In the Zuni, no general name is equivalent to " the gods," unless it be
the two exi)ressi(Uis which relate only to the higher or creating and con-
trolling being.s — the "causes," Creators and ]\Iasters, "Pf-kwaina ha i"
(Suri)assing Beings), and " A-tii-tchu" (All-fathers), the beings sui)eri(ir
to all others in wonder and power, and the '■ Makers"' as well as the
•' Finishers " of existence. The.se last are elas.sed with the supernatural
beings, i)ersonalities of nature, object beings, etc., under one term —
a. I-shothl-ti nion a-ha i, from i-iihothl-ti-monaeyeT recurring, im-
mortal, and «' /i^i / = beiiigs.
Likewise, the animals and animal gods, and sometimes even tliesui)er-
natural beings, having animal or combined animal and human person-
alities, are designated by one term only—
b. K'ia-piua ha i, from k-i(t pi)itiina-ha i gameanimals, specifically a])plied to thoseanimals
furnisliing llesh to man.
(2.) K'iii-shem-i'i liai, from i'i«"-jccwater, «/i(->Hrt;i wanting, and d-
/ir(-(=ln'ings, the water animals, specially ajiplied not only to them,
Init also to all animals and animal gods supposed to be associate<l sa-
credly with water, and through which water is supplicated.
(.'}.) We-ma-A ha i, from wcma invy, and «'-/«(-» beings, " Prey
Beings," ai>iilied alike to the i»rey animals and their re])re.sentatives
among the gods. Finally we Lave the term.s —
c. Ak-na^a-hai, from «7.'-nrt done, cooked, or baked, riiie, and «' lid i
beings, the "Done Beings," referring to mankind; and
(I. Aslii k'ia iiliai, I'rom u'>ihk'ia \i\M\i.\ tiiiislied, and d ln't / l)ciii<js.
"Finished Beings," including the dead of mankind.
That very little distinction is made between tliesc orders of lire, or
that tiiey aie at least closely related, seems to be indicat»'<l by the ab-
sence from the entire language of any general term for God. True, there
are many beings in Znni Mythology godlike in atfribnles, antliiopomor-
pliic, monstrous, and elemental, which arc known as the •• I'Mnisliers or
makers of the paths of life," while the most superior of all is called the
"Holder of the paths (of our lives)," Ila'-uo-o-na wilapo-na. Not only
these gotls, but all supernatural beings, men, animals, i>lants, and many
objects in nature, are regarded as personal existences, and are included
in the one term d-hd i, from «', the plural i)article signifying "all," anil
/(«-(, being or life,=" Life," "the Beings." This again leads us to the
important and interesting conclusion that all beings, whether deistic
and supernatural, or animistic and mortal, are regarded as belonging to
one system ; and that they are likewise believed to be related by blood
seems to be indicated by the fact that human beings are spoken of as
the "children of men," while a/i other beings are referred to as " the
Fathers," the "All-fathers," and "Our Fathers."
The Worship of Animals
It naturally AjIIows from the Zuui's i)hi]osophy of life, that his wor-
ship, while directed to the more mysterious and remote powers of na-
ture, or, as he regards them, existences, should relate more especially
to the animals; that, in fact, the animals, as more nearly related to him-
self than are these existences, more nearly related to these existences
than to himself, should be frequently made to serve as mediators be-
tween them an<l liim. We find this to be the ca.se. It folh»ws likewise
that in his inal)ility to dift'erentiate the objective from the subjective,
he should establish relationships between natural objects which resem-
ble animals and the animals themselves; that he should even ultimately
imitate those animals for the sake of establishing such relationshiiis,
using such accidental resemblances as his motives, and thus developing
a conventionality in all art connected with his worshiji. It follows that
the special requirements of his life or of the life of his ancestors should
luHuence him to select as his favored mediators or aids those animals
which .seemed best fitted, through peculiar characteristics and jiowers,
to meet the.se requirements. This, too, we find to be the ca.se, for, |)re-
eminently a man of war and the chase, like all savages, the Zufii has
chosen above all other animals those which supjdy him with food and
u.seful material, together with the animals which i>rey on them, giving
jireference to the latter. Hence, while the name of the former class is
applied preferably as a general term to all animals and animal gods, as
Iiifvidiisly cxphiiin-il, the iianic ol'tlic latter is iiseil witli cciual iird'cr
fiii'c as a tcriii lor all fcticlics (Wciija-wc). wliotliiT of the jtrov animals
tlR'iiiselvcs or ofotlicr animals and lioin^is. Of course it is primilly nat-
ural, since tlioy areconnt'ctod with man liotli in the scale ofhein;; and in
the i)o\ver to su]>i>ly his jilivsical wants more nearly than are tlichijiher
ffods, that the animals or animal j^tMis should {greatly outnuudier and
even give character to all others. ^Ve find that the Fetiches of the Zufiis
relate mostly to the atiimal ji:ods. and |iriiieii)ally to the jirey j^ods.
Origin of Zuni Fetichism
This feticliism seems to have arisen from the relationships heretofore
alludedto, and to be founded on the myths which have been invented
to account for those relationships. It is therefore not surprising that
those fetiches most valued by the Zufiis should be either natural con-
cretions (Plate 1, I''ig. (!), or objects in which the evident original re-
semblance to animals has been only heightened by artificial means ( IMate
IV, Fig. 7; IMate V, Fig. I; Plate VI, Figs. .-i.CjS; Plate \III. Figs. 1,
a. 4, .5; Plate IX. Fig. 1).
Another highly prized class of fetiches are, on the contrary, those
which are elaborately carved, but show evidence, iu their i)olish and
dark patina, of great antifiuity. They are either .<!nch as have been
found by the Zufiis about |)ueblos formerly inhabited by their ancestors
or are trilial possessions which have been handed down from generation
to generation, until their makers, and even the fact that they were made
by any member of the tribe. Ii;i\e been forgotten. It is sui)]iosed by
the ])riests ( A shiwa-ni) of ZiiiTi that not only these, but all Iriu- fetieiies,
are cither a(;tual i)etrifactious of (he animals they rei)re.sent, (>r were
siu'li originally. I'pon this siipjiosition is founded the following tradi-
tion, taken, as are others to follow, from a remaikable mythologic ei>ic,
which I lia\(' entitled the Zufii Iliad.
Tin: ZIM ILIAD.
Although oral, this e|>ic is of great length, metrical, rythmical even
in jiarts, and lilled with archaic e.\i)rcssions nowhere to be found in the
modern Zuni. It is to be icgrelted that the original diction cannot here
be ])reselve(l. 1 ha\(' been unalile, howevei', to rec(n(I literally even
])oitious of this piece of aboriginal literature, a.-, it is jealously guarded
by the priests, who are its keej)crs, and is i)nl)licly rei)eated by tiiem only
once in four years, and then oidy in the jiresence of the priests of the
various orders. As a member of one of the latter, 1 was enabled to
li.stcii 10 one loiirlli of it (Inline tlic last recitation, wliicli occiiried in
February, 1881. 1 tberefore give mere abstracts, mostly furnislied from
memory, and jjreatly condcnseil, hut pronounced coirect, so far as they
go, by one of the above-mentioned priests.
TIIK IIRYlNttOF TIIK WORLII.
In tiie days wlien all was new, men lived in the four caverns of the
lower regions (A-wi-ten t(5-huthl na-k\vin=the *'Four Wombs of the
World"). In the lowermost one of these men first came to know of their
existence. It was dark, and as men increased they began to crowd one
another and were very unhappy. Wise men came int one
;iiiiillicr in aiiguisli, and I'cll (li>\vii, ;iii(l covered their eyes with their
bare liaiiils anil arms, tor mh-u were l)laek then, Ilki- the eaves tlicv came
from, and naked, save i'or a covering at tiie loins of rush, like yucca
fiber, and sandals of the same, and their eyes, like the owl's, were nnnscd
to the daylight.
ICastward the two cliiMicn licgan to lead tlicni. toward the Home of
the Sun-father.
Now, it haijpened that the two children saw that the earth must be
dried and hardened, for wherever the foot touched the soil water
gathered — as may be seen even in the rocks to-day — and the monsters
which rose forth from the deep devoured the children of men. There-
fore they consulted together aud .sought the advice of their creator, the
Sun-father. By his dire<;tions, they i)laced their magic shield upon the
wet earth. They drew four lines a step apart upon the soft sands.
Then the older brother said to the younger, "Wilt thou, or .shall I, take
the lead 1 "
" L will take the lead," said the younger.
" Stand thou upon the la.st line," said the older.
And when they had laid upon the magic shield the rainbow, and
across it the arrows of lightning, toward all the quarters of the woi'ld,
the younger brother took his station facing toward the right. The older
brother took his station facing toward the left. "When all was ready,
both braced themselves to run. The older brother drew his arrow to
the head, let fly, and struck the rainbow and the lightning arrows raid-
way, where they crossed. Instantly, thhitchu! shot the arrows of light-
ning in every direction, and fire rolled over the face of the earth, and
the two gods followed the courses of their arrows of lightning.
Now that the surface of the earth was hardened, even the animals
of prey, powerful and like the fathers (gods) themselves, would have
devoured the childicn of men ; and the Two thought it was not well that
they should all be pernntted to live, " for," said they, " alike? will the
children of men and the children of the animals of i)rey multiply them-
selves. The animals of prey are ])rovided with talons and teeth ; men
are but poor, the finished beings of earth, therefore the weaker."
Whenever they came across the pathway of one of these animals, werj
he great mountain lion or but a mere mole, they struck him with the
fire of lightning wliieli they carried in their niagit; shield. I'lilu! and
instantly he was shriveled and burnt into stone.
Then sai<l they to the animals that they h.ad thus changed to stone,
"That ye may not be evil unto men, but that ye may be a great good
unto them, have we changed you into rock everlasting. By the magic
breath of prey, by the heart that shall endure forever within you, shall
ye be made to serve in.stead of to de\'our mankind."'
Thus was the surface of the earth hardened and scorched and many
of all kinds of beings changed to .stone. Thus, too, it hapi)cns that we
find, here and there throughout the worhl, their forms, sometimes large
like tlie beings thomselvt^s, sometimes sbriveleil and distorted. And
we often see anioiig the rocks the forms of many beings tliat live no
longer, whicli .sliows us tbat all was different iu the " days of the new."
Ofthese petrifactions, wliieb are of course mere concretions or strangely
eroded rock-forms, the ZuTus say, " Whomsoever of us may be met with
the light of such great good fortune may nee (discover, find) them
and should treasure them for the sake of the sacred (magic) i)ower which
was given them in the days of the new. For the spirits of the We-ma-
iihai still live, and are pleased to receive from us the Sacred IMume
(of the heart — Lii shoani), and sacred necklace of treasure (Thlathle-a) ;
hence they turn their ears and the ears of their brothers in our direction
that they maj' hearken to our prayers (sacred talks) and know our
wants." •
Power of the Fetiches
This tradition not only furnishes ailditional evidence relative to the
preceding statements, but also, taken iu connection with the following
belief, shows quite clearly to the native wherein lies the power of his
fetiches. It is supposed that the hearts of tlie great animals of |)rey
are infused with a spirit or medicine of magic influence over the hearts
of the animals they prey upon, or the game animals (K'iapin-a ha-i);
thattheirbreaths (the "Breath of Life" — Haian i)i nan-ne — and soul are
synonymous in Znni Mythology), derived from their hearts, and breathed
upon their prey, whether near or far, never fail to overcome them, pierc-
ing their hearts and causing their limbs to stiffen, and the animals them-
selves to lose their .strength. Moreover, the roar or cry of a beast of
prey is" accounted its Sa-wanik'ia, or magic medicine of destruction,
which, heard by the game animals, is fatal to them, because it charms
their senses, as does the breath their hearts. Since the mountain lion,
for example, lives by the blood ("life fluid'") and flesh of the game ani-
mals, and bj- these alone, he is endowed not only with the above powers,
but with peculiar powers in the senses of sight and smell. ^Moreover,
these powers, as derived from his heart, are preserved in his fetich,
since his heart still lives, even though his person be changed to stone.
Prey Gods of the Six Regions
TllKIK ORICilX.
TliiMcrori' it li;i])i>('iis tliat I lie iiso of tliesi- IVtiches is chiefly coiineetcd
with the tliasi'. To this, howrver, there art' some exceptions. One of
these may be i)artly explained by the following myth coucernin},' P6-
shaiaijk'ia, the (!o(l (Father) of the Medicine societies or sacred esoteric
orders, of which there are twelve in Ziini, anil others anioliji the ditier-
eut pneblo tribes. He is sui)i)osed to have appeared in hnman form,
j)oorly clad, and therefore reviled by men; to liave tan-jht the ancestors
of the Zufu, Taos, Oraibi, and Co^'onino Indians their agricultural and
other arts, their systems of worship by means of jdunied and painted
jirayer-sticks; to have organized their medicine societies; and then to
have disai)peared toward his homo in Shipiipu-li nia (from Khipi-a =
mist, vapor; !(/iHsurrounding; and /-)H(>-«(( sitting place of — "The
niistenveloj)cd city"), and to have vanished beneath the world, whence
he is said to have de])arted for the home of the Sun. He is still the
conscious auditor of the prayers of his chihlren, the in\isible ruler of
the spiritual Shipii-pu lima, and of the lesser gods of the medicine or-
ders, the princijial " Tinisher of the Paths of our Lives." He is, so far
as any identity can be established, the '• Montezuma" of ]»o])ular and
usually erroneous Mexican tradition.
PO-SIIAI A> K'lA.
Ill ancient times, while yet all beings belonged to one family, I'o-
shai aij k'ia, the father of our sacred bands, lived with his children (dis-
ci]iles) in the City of the Mists, the middle ])lac,e (center) of the Medicine
societies of the world. There lie was guiirded on all sides by his six
warrior.s,Api-thlanshi-wa-ni(y;i'-^/(/rtH bow,.s7(i'?crt-H/ priests), the prey
gods; toward the North by the .^lountain Lion (Long Tail); toward the
West by the Bear (Clumsy Foot); toward the South by the ISadger (IJlack
Jhirk Face); toward the Fast by the Wolf (Hang Tail); above by the
Kagle (White Caj)) ; and below by the Mole. When he was about to go
forth into the world, he divided thi; universe into six regioius, namely,
the North (Pi'sh hin-kwin tali na= Direction of the Swept or Larren
place); the West (K'iii' li slii inkwin tah-na = Direction of the Home
ol the Waters); the South (A-lahoi'n-kwi"ii tah na=Direction cJI" the
Place of the Peauliful Ped); the F^ast (Te-lu-ainkwin t:ihna= Direction
of the Home of Day); the I'pper Ivegions (f ya iiiaiii kwin talina =
Direction of llie llomeor liieHigh); and the bower Pegions (Ma ne.
laminkwin tiiii iia = Direelion of the Home of the bow)."
"All, siivc the first of tliosc terms, are archaic. The inodorn names for
the West, South, East, TpiJcr ami Lower llcffioiis si^iiif\ iiij;- rcs]»ect-
ivel.v— " Tiie I'lace of Evening:,'" "The Place of the Salt Lake" ( Las Sali-
nas), "The Place whence comes the Day," "The Above,'" and "The
Below."
In the center of the great sea of each of these regions stood a very
ancient sacred place (Te-thlJi-shi-na kwi'n), a pr'»at mountain peak, lu
the North was the Mountain Yellow, in the West the ]Monntain I'.lue, in
the Soutii the iMountain IJed, in the East the Mountain White, above
the Mountain All-color, and below the Mountain Ijla<k.
We do not fail to see in this clear reference to the natural colors of
the regions referred to — to the barren north and its auroral hues, the
west with its blue racilic, the rosy south, the white daylight of the
east, the many hues of the cloudeil sky, and the black darkness of the
"caves and holes of earth." Indeed, thcvse colors are nsetl in the picto-
gr.t))hs and in all the mythic symbolism of the Zufiis. to indicate the
directions or regions respectively referred to as connected with them.
Then said P(3-sliai-aij-k'ia to the ^^lountain Lion (Plate II, Fig. 1), " Long
Tail, thou art stout of heart and strong of will. Therefore give I unto
thee an<l unto thy children forever the mastership of the gods of i)rey,
and the ginirdianship of the great Northern World (for thy coat is of
yellow), that thou guard from that quarter the coming of evil upon my
I'hildren of nu-n, that thou receive in that (juarter their messages to me,
that fliou become the father in the North of the sacred medicine orders
all, that thou become a Maker of the Paths (of men's lives).""
Thither went the Mountain Lion. Then said Po-shai-aij-k'ia to the
Pear (Plate II, Fig. 2), "P.lack P.ear. thou art stout of heart an.l strong
of will. Therefore make I thee the younger brother of the ^Slountain
Lion, the guardian and master of the West, for thy coat is of the color
of the land of )iight,"" etc.
To the P.adger (Plate 11, Fig. .3), "Thou art stout of he.art but tint
strong of will. Therefore make I thee the younger brother of the Bear,
the guardian and master of the South, for thy coat is ruddy and marked
with black and white efiually, the culors of the land of summer, which
is red, and stands between the day and the night, and thy homes are
on the sunny sides of the hills," etc.
To the White Wolf (Plate 11, Fig. 4), "Thou art .stout of heart and
strong of will. Therefore make I thee the younger brother of the I>ad-
ger, the guardian and master of the East, for thy coat is wliite and gray,
the color of the day and ilawn," etc.
And to the Eaglr ( Plate 1 1, Fig. .".). he said : '• White Cap ( P.al.l Eagle),
thou art i)a.ssing stout of heart and .strong of will. Therefore make I
thee the younger brother of the Wolf, the guardian and master of the
Ui>l)er regions, for thou Ibest through the skies without tiring, and thy
coat is si)eckled like the clouds," etc.
"Prey Mole (Plate II, Fig. 0), thou art stout of heart and strong of
'2r.
18 /.I'Ni i"i:Tif'iii:s.
will. Tliciiloiv iiiiikc 1 llu'c I III' y()iiii;.'Or brollicr cit (lie Knfjle, the
;;ii;iiili;iii iiiid master of llic Lower icjiinns, fortlioii Imirowest tlii'oii;;li
the carl li wilhoiit tirin;:, am! th,\ eoat is of lilaik, the eolui' of the holes
and <'aves ofeaith," etc.
Tiii:ii; I'owKt; as mi:i)I.\tors.
Thus il may he seen tiiat all thi'se animals aie sn|>|iosetl to |)ossess
not only the jiuardianship of the six i'e<iions, Imt also tin' niasteislii|i,
not merely fieo^raphie, lint of the medicine ])()wci's, etc.. which are
sn|i|ioscd to emanate IVom them; that the.\' ai'c the i lialors between
men and l'('i-shaiai) ki'a, and conversely, between I lie l.iitc rand men.
As liirlher illnstrat i\-e of'this rehitionsliip it may not be amiss to add
tliat, aside from represent inInmes, which, i( is sii])po.sed, the
])rey jrods take into his jn-escMU'e. and which arc, as it weie, meim)raiMla
(like iiiiippus) to him ami otlii'r liiuh gods of the |ira\ers of nn-n, they
are also made to bear nn'ssaf^cs to men tVom him and his associated
Kod.s.
l''or instanie, il is beliexcd that any member of the medicine orilers
who ne<r|eets his relijfions dnties as sn<'h is rendered liable to punish-
ment (Ilii' ti a k'iana k'ia = reprehension) by I'o shai aij k'ia tliionj;li
some one of his warriors.
As illustrative of this, the story of an adxcntiire of Mi tsi, an Indian
who '-slill lives, but limps," is told by the jtricsts with fireai emphasis
to any baekslidinj; member.
>ii-Tsi.
Ml tsi was long- a faithful mend )cr of the Little l''irc order (Ma ke-tsa-
na kwe),bnt he grew careh'ss, neglect(>d his sacrilices, and resigned hin
rank as "Keeper of th(^ Medicines," from nu're la/.im'ss. In vain his
fathers warned liim. He only grew hot with anger. One da.\ Mi tsi
weld up on the mesas lo cut corral jiosts. He sat down lo eat his
dinner. A great black bear walked out of the thicket near at hand and
leisurely ajiiiroachcd him. Mi tsi dropped his dinner and (limbed a
neighboring little <lead ])ine tree. The bear followed him and climlied
it, too. Mi tsi began to have sad thonghls of the words of his fathers.
"Alas," heeried, " pity nie, my father from the West land!" In vain
he promised to be a good Ma-kotsa-na kwe. Had not I'o-shai aij k'ia
eommandeil ?
So the black bear .seized him by the foot and ])iilled until Mitsi
scicamed from |>ain; but, cling as he would to the tree, thel)car ]inlled
him to the ground. 'I'lien he lay down on .Mi tsi and |)ressed the wind
out of him so thai hi' forgot. 'I'ln' black bear started logo: lull eyed
Mitsi. Mitsi kicked, lllack l>e:ircaiin' ami incs.si'd liis w iml out :i;,'ain.
It liiMt Mitsi, ami lie said to himsolf, "Oh dear hip! wliat sliall I doT
Till' t'atlni' fliiiiks I am not iniiiislicd eiiiMi^di.'' So lie kept very still,
i'llai'k lii-ar started a;;aiii, then stopped and looked at Mitsi, staited and
stoppe<l a};nii), ;i;r<)\vled and moved oil", lor Mitsi kept very still. Then
the black hear went slowly away, lookiii},' at Mitsi all the while, until
he jiassed a little knoll. Mitsi crawled away and hid under a \i>'^.
Then, when he thou^fht himself man enonfth, he started lor Znni. lie
was loiif; sick, Cor the hiaek hear ha<l eaten his foot. He " still lives and
limps," hut he is a ;;ood >raketsana kwe. Who slr.iU say that I'o-shai-
aijk'ia did iiut coiniuand ?
TITKIR WORSHIP.
The prey ji;ods,tliroii},'li their relationshi|( to Pi't-shai-aij-k'ia, as^^fakers
of the Paths of l,il'e," are ;:i\eii hijrh rank amonj; the j;jods. Willi this
helief, their fetiches are lield "as in ea]iiivity" by the i)riests of the
various medicine orders, and ;rreatly venerated by them as mediators
between themselves and the animals they rejiresent. In this character
they are exhorted with elaborate prayers, rit^ials, and ceremonials,
drand sacritiees of ]tlnmed and ])ainted ]>rayer sticks (Tt'-fhl iiawe) aie
made aninially by the "I'ley P>rother Priesthood" (Wt'-ma ;i papa
ii shi-wa-ni) of these medicine societies, and at the full moon of each
month lesser saerilices of the same kind by the male members of the
"Piey geutes" (We-ma a-no-tiwe) of the tribe.
Prey Gods of the Hunt
THEIR RELATION TO THE OTHERS.
Tlic fctii-li worslii)) of tlic Ziinis naturally rcaclips its lii<rliost and
most iiitcrcstiufi; (Icvclopincnt in its i'i'1ationslii|> to tlic cliaso, lor tlio
We-nia-i'i-LA i aro considered par exceUcnve the gods of the liimi. < >r
this (tlass of fetielies, tlie special jiriests are the iiieinhers of tlie "(ireat
Coyote reople" (Sa iiiak'ia-kwe, or the Hunting Order), their keei)ers,
the chosen members of the Eagh- and Coyote gentes and of tlie Prey
Brother priesthood.
The fetiches in question (I'iate J II) represent, with two exeejjtions,
the same species of prey animals as those supposed to guard the .six
regions. These exeei)tions are, the Coyote (Si'is-ki, Plate 111, I'ig. 2),
which replaces the IMaek I'.ear of the ^\'est, and the Wild Cat (Te-pi,
Plate III, l"'ig. :i), which takes the jilace of the I'.adger of the South.
In the prayer-songs of the S:i niakiakwe, the names of all of these
prey gods are, with two exee|)tioMs, given in the language of the IJio
(irande I)idians. This is ])rol)aV)Iy one of the many devices for .securing
greater .secrecy, and rendering the ceremonials of the Hunter Society
mysterious to other than members. The exceptions are, the Coyote, or
Hunter god of the West, known by the archaic nanu' of Thlii'-k'iii tehu,
instead of by its ordinary name of Suski, and the Prey Jlole or god of
the Lower regions (Plate HI, Fig. 5), which is named Mai-tupu, akso
archaic, instead of K'iii' In tsi. Yet in most of the piayer and lituaiis-
tic recitals of this oi-der all ol' these gods are si)()ken of by the names
which distinguish them in the other orders of the tribe.
THEIR ORIGIN.
Wiule all the prey gods of the hunt are supposed to havi' funelions
difTeiing both from th«.se of tiie six regions and those of the Priesthood
of the Mow, Spoken of fiiitlier on, they are yet rel'erred. like those of
the lirst cla.ss, to special divisions of the world. In exjilanalion <tf
this, however, (piite another myth is given. This myth, like the lirst,
is deri\('d IVom the epic before refeired to, ami occurs in the latter third
of the long recital, where it ]>iclures the tribes of the ZniTis, under Ihe
guidance of the Two Chihlren, and the Ka'-ka at Ko-fhlu (■! Ion ne,
now a marsh bonlered lagune situal<-d on the eastern shore of the ('ol-
oratio ( 'hiijuilo, aliont lifteeii miles north an<I wtst from the pueblo of
'.Ml
ASXUAL RKIVirT 1881 I'L. IH
^^-^^
I'KKV liilK Kt.lll I1K> I'Y im III M.
S:m .hiaii, Arizona, ami iirarlv u|)i)()sito the iiioulli ul' tlio llio ("oiiclio.
This lajruiie is iirobabl.v loiMic'd in tlio basin or crater of some extinct
jteyser or vulcanic si>rin^', as the two h\^\\ and wontlerfiilly similar
monntains on either side are identical in formation witii those in wliich
occur tlie cave^craters farther south on tLc same, river. It lias, how-
ever, been larjrely filled in by tlie (h'hris bronjriit down by the Znni
Kiver, which hi-re Joins the Colorado Ciiiiiuito. Ko-thln-i-i ion signi-
fies the "standing i)lace (city) of the Ka'-ka" {from7t'«=a contraction
of Ka' ka, the sacred dance, and </j/«-t'7-?o«=staudiug place).
The Distribution of the Animals
Men be^an their journey from the Ked River, and the Ka'-ka still
lived, as it does now, at K6 thin ellon-nc, when the wonderfid Snail
l'eo[)le (not snails, as may be inferred, but a tribe of that name), who
lived in the " I'lace of the Snails" (K'ia-ma-k'ia-kwin), far south of
where Zufil now is, caused, by means of their mayic power, all flu- game
animals in tiie wliole world round aliout to gather together in the great
forked cafion-valley under their town, and there to be hidden.
The walls of this cafion were high and insurmountable, and the whole
valley although large was filled full of the game animals, so that their
feet rund)Ied and rattletl together like the sound of distant thunder, and
their horns crackled like the sound of a storm in a dry forest. All
round about the cafion these passing wonderful Snail I'eopk' made a
road (line) of magic medicine and sacred meal, which road, even as a
corral, no game animal, even though great Elk or strong Buck Deer,
could pass.
Xow, it raineil many days, and thus the tracks of all these animals
tending thither were washed away. Nowhere could the Ka'-ka or the
children of men, although they hunted day after day over the plains and
mountains, on the mesas and along the cation-valleys, find prey or trace
of prey.
Thus it hapijened that after many days they grew hungry, almost
famished. Even the great strong Sha' la k'o and the swift Sala-mo-pi-a
walked zigzag in their trails, from the weakness of hunger. At lirst
the mighty Ka'-ka and lueu alike were compelled to eat the bones they
had before cast away, and at la.st to devour the soles of their mocca.sins
and even the deer-tail ornainpiits of their dresses for want of the flesh
of K'iai»-in-a-ha-i, (lame animals.
Still, day after day, though weak and disheartened, men and the Ka'-
kiX sought game in the mountains. At last a great Elk was given lib-
erty. His sides .shook with tallow, his dewlap hung like a bag, .so
flcshj' was it, his horns spread out like branches of a dead tree, and his
crackling hoofs cut the .sands and even the rocks as he ran westward.
He circled far olV toward the lied Kiver, passed through the IJound
\alley, and into the northern canons. The Sha la-k'o was out hunting.
III- espied the. deep tnu-ks oftlie elk and lleelly lulluwed liiiii. Passiiij;
swift and stnmjc was lie, llioiifili weak I'roiii liiiiij;er, and eie ion;; lie
eaine in si',dit of the great Kik. The sijclit gladdened and strengthened
him: hut alas! the ]']lk kept Ids distanee as he turned a<;ain toward
the hidinjiplaee of ids lirotlier animals. On and on the Sha'lak'o fol
lowed him, until he came to the edge of a great eiifion, and jieering over
the lirink diseovere(l the hidiiig-place of all the frame animals of the
world.
"Aha! so here yon all are," said he. "I'll hasten back to my father,
l*a-uti-wa,* who hungers for tlesh, alas! and grows weak."' And like
the wind the Sha' la k'o returned to Kd-thlu el Ion ne. loitering, he in-
formed the Ka'ka, and word was sent out by the swift Sa-la-mopi-at
to all the Weuiaa-ha-i for couusel and assistance, for the \Ve iiia:'i-li;'ii
were now the Fathers of nieu and the Ka' ka. The Mountain i,ioii,
the Coyote, tlie Wild Cat, the Wolf, the Kagle. the Falcon, the (ironn<l
Owl, and the Mole were suuimoued, all hungry and lean, as were the
Ka' ka and the cbildreu of men, from waut of the flesh of the game
animals. Xe^■ertheless, they witc anxious for the luint and rnoved them-
selves (|nickly among one another in their anxiety. Then the iiassing
swift runners, tli<' S;i la-mo jii a, of all colors, the \t'llow, the blue, the
retl, the white, the many colored, and the black, were summoned to
accomjiany the AVe-ma-a-ha-i to the canon-\alley of the Snail Teople.
Well they knew that passing wonderful were the Snail J'eople, and I hat
no easy matter would it be to overcome their medicine and their magic,
lint they hastened forth until they came near to the cafion. Then the
Sha'-la-k'o,! who guided them, gave directions that they should mike
themselves ready for the hunt.
AX'hen all were prejiared, he opened by his .sacred jiowcr the magic
corral on the northern side, and forth rushed a great buck J)eer.
"Long Tail, the corral has l)eeu opened for thee. Forth comes thy
game, seize him!" "With gieat leajis the Mountain Lion overtook and
threw the Deer to the ground, and fastened his teeth in his throat.
The corral was opened on the western side. J'"oith rushed a Mountain
Slieeji.
"Coyote, thecoiial has be<'n ojiened for thee, forth comes thy game,
seize him!" The Coyote dashed swiftly forward. The Moiinlain tSheeii
dodged liim and ran ofl' toward Ihe west. The Coyote crazily ran about
•Tlio vhivt g(i<l of tlic K:V-kiV, now rcpreseiiteil by matikH, uiul Iho lielioHt i-oKtiiiii-
iii;; known to tlui Zuuis, wliicli ari' worn iliirin^ tlic winlcrc'cri'iiionialNof tliu Irilir.
ri'lii- .S:i-la-ino-|>i-a arc iiioiislrrs with rinni<l ln^ad^, Ion;; Hnouts, lm;;c IVallu'iril
ni'iks, and Iinnian liodiiH. Tlicv arc Mn|i]"iKcd to live licmatli the waters, to <■olll<^
I'orlli or enter snout foremost. They also play an iniporlant part in tli<> Ka'-kA or
Hrtci'cd ihinei's of winter.
t Monster linnian liird forms, tin' warrior cliiel's of l'a-n-li-\va, the represi'nt.-itives
of « hich visit Ziini, from tlu'ir siip]iosed wi-slern homes in certain sprin;;s, each New
Year. They are more than twelve feet hi^^li, and arc eariicd swiftly about by per-
MoiiB concealed under their dresHCK.
.velpinj; mid Iciikiii^' alter liis ^Minc, hiil Mio Mdiiiitairi Slicf]. h.iiimlcd
from loek to rock and was soon I'aruwa.v. Still t lie Coyote nisliotl ( razily
about, nntil tlic Mountain Lion coniinaiKlcd liini to he (piict. I'.iit the
Coyote sinelleil the l)loo(l of the Deer and was hesich' himself with linn-
iH'i: Then the Mountain Lion said to liini disdainfully, "Satisfy thy
hunger on the blood that I have spilled, for to day thou hast missed thy
frame ; and thus ever will thy descendants like thee blunder in the diase.
As thou thisday satisliest thy hunger, so also by the blood that the hun-
ter spills or the liesli that he throws away shall thy descendants forever
have being."
The corral was opened on the southern side. An Antelope sprang
forth. With bounds less strong than those of the Mountain Lion, but,
nimbler, the Wild Cat seized him and threw him to the ground.
The corral was opeiu-d on the eastern side. I'orth ran the Oho li (or
albino antelope). The Wolf seized and threw him. The Jack JIabbit
was let out. The Eagle poised himself for a moment, then swoopeil
u])on him. The Cotton Tail came forth. The Prey Mole waited in his
hole and seized him; the Wood Hat, anil theTalcon made him his prey ;
the I\Iouse, and the Orouiid Owl quickly caught liim.
While the Wcinaa hai were thus satisfying their linngcr, tlie game
animals began toescajie through the breaks in thccorral. forth through
the northern door rushed tiie JJufl'alo, the great Elk, and the Deer, and
toward Ihenorth the Mountain Lion, and theyellow Sala-mo-])i a swiftly
followed and herded them, to the world where stands the ycHowniount-
ain, below the great noithern ocean.
Out through the western gap rushed the Mountain Sheeii, herded and
driven by the Coyote and the blue Sala-mo-pia, toward the great west-
ern ocean, where stands tlii^ ancient blue nionntain.
Out through the southern gap rushed the Antelope, herded and driven
by the Wild Cat and the red Sii-lainoi)i-a, toward the great lantl of
summer, wheif stands the ancient red mountain.
Out through the eastern gap rushed the Oholi, herded and driven
by the Wolf and the white Sa-la-mo-pia, toward where " they say" is
the eastern ocean, the "Ocean of day", wherein stands tlie ancient white
mountain.
Forth rushed in all directions the Jack Rabbit, the Cotton Tail, the
Hats, and the Mice, and the Eagle, the I-'alccm, and the C.round Owl cir-
cled high above, toward the great "Sky ocean," above which stands the
ancient mountain of many colors, and they drove them over all the
earth, that from their homes in the air they could watch them in all
places; and the Sa la-mo-i)i-a of many colors ro.se and a.ssisted them.
Into the earth burrowed the Kabbits, the L'ats, and the .Mice, from
the sight of tlie Eagle, the Falcon, and the Ground Owl, but the I'rey
Mole and the black Sa-la-mo-i)i a thitber followed them toward the
four caverns (wombs) of earth, beneath which stands tlie ancient black
mountain.
24 ZUXI FETICHE^.
Tlii'ii tlic eartli and wintls were lillcd willi iiinililin;: I'nini the I'cct ot"
the il('|)ai'tiii,u: aiiiiiials. and llic Snail I'coitic saw tliat tlii'ir ;;anic- \va.s
escaping'; hence the woild was tilled with the wars ot the Ka'-ka, the
iSiiail People, au<l the ohiUlren of men.
Thus w<-re let loose the ;,'anie animals of the world, lleiiee the r.iiflalo,
the Great Elk, and the largest Deer are found mostly in the noith,
where they are ever ))ursiie(l hy the great Mountain Lion; hut with
tlii'm eseajied other animals, and so not alone in tlu- north are the BuUalo,
the tireat VAk, and the Deer found.
Anion;,' the mountains and llie e^jinons of tin' west are found tiic
Jlonntain .Sheep, itursued liy the Coyote; but with them cseaiicd many
other animals; heiiee ni>t alone in the west are the Mountain Sheep
found.
Toward the south escaped tlie Aiitelo])es, ])nrsne(l by the Wild (^at.
Yet with them useajied many other animals; hence not alone in the
south are the Anteloi>es found.
Toward the east escaped the (') holi, i)ursued by the AN'«)lf ; but with
them escaped many other animals; hence not alone in the cast are the
Oholi-we found.
Foith in all directions escaped the Jack Ifabbits, Cotton Talks, liats,
and Mice; hence over all the earth are they found. Above theui in the
skies circle the I'^agle, the Falcon, and the Ground Owl; yet into the
eartli escaped many of them, followed by the I'rey Mole; hence beneath
the earth burrow many.
Thus, also, it came to be that the Yellow INIountain Lion is tlie mas-
ter I'rey lieinj^ of the north, but his younger brothers, the blue, the
led, the wliite, the .spotted, and ihe black Mountain Lions wander over
the other regions of earth. Does not the s])otted iNLmntain Ijion (evi-
dently the Ocelot) Ii\e amini.i;' the hiijh mountains of the .south ?
Thus, too, was it with the Coyote, who is the master of the West, but
whose younger brothers wander over all the regions; and thus, too,
with the \Viltl Cat aiitl the Wolf
111 this I ladition there is an atteniiit, not only to explain the special •
distiiliiiiidii throu^Iiout the six regions, of the I'rey animals and their
prey, but al.so to account for the occuireuce of animals in regions other
than those to which, according to this classilication, they properly
belong.
THKIli VAIUET1E.S.
We linil, therefore, that each one of the six sj)i^e,ies of I'rey animals
is again divided into six varieties, according to color, which deter-
mines the location of each variety in that one or other of the regions
with which Us color agrees, yet it is sui)po.sed'to owe allegiance to its
s
o
c
3!
>
y.
o
•i
a
rfi)r('st'iit;iti\i', wliatsocver tliis may V)e. or wlicrcsdcvcr phK-cd. Kor
instaiK^c, tlic iMoiiiitaiii Lion is iirimarily k<><1 <>f •''<' Norlli, hut lie is
supposed to have a representative (younger brotliei) in the West (llie
l)hu' Mountain Lion), another in the Sontli (the Kctl), in the East (the
Wliite), in the ('p[ier rej^ion.s (tlie Spotted), and in tin; Lower regions
(the bhick Mountain Lion).
llenee, also, there are six varieties of the letieh representing any
one of these divisions, the variety being ditterniined by the eolor, as
exi)ressed either by the material of whieh the fetieh is formed, or the
pigment with whi(-h it is painted, or otherwise, as, for example, by
iidaying. (Plate 111, Fig. 4, ami Plate VII, Fig. 2.)
THE MOINTAIN LION— Ul'.MTEIt (iUD UP TUli NOItTII.
.According to this classification, which is native, t lie fetiches of the
Moiiiitain Lions are reiuesented on Plate 1\'. They are in\ariably dis-
tinguished by the tail, which is represented very long, and laid length-
wise of the ba«k from the rump nearly or quite to the shoulders, as
well as by the ears, which are (juite as uniformly rounded and not
prominent.
The fetich of the yellow Mountain Lion (IliVk-ti tii'sh-a-na thliip-tsi-
na), or God of the Xorth (Plate IV, Fig. 1), is of yellow limestone.* It
has been smoothly carved, and is evidently of gri'at anti(|uity, as shown
l>y its jiolish and iiatina, the latter partly of blood. The anus and
eyes are (piitc marked holes made by drilling. An arrow-jioint of Hint
is bound to the back with cordage of cotton, wliich latter, however,
from its lu^wness, seems to have been recently added.
The fetich of the blue Mountaiu Lion, of the ^^'est (IliVk-ti tii'sh-a-
na thli-a-na), is represented in Plate IV, Fig. 2. The original is com-
jiosed of tiiiely veined azurite or carbonate of eojiiier, which, although
specked with harder serpentinous nodules, is almost entirely blue. It
has been carefully liulshed, and the ears, eyes, nostrils, mouth, tail,
anus, and legs are clearly cut.
The fetich of the white Mountain Lion, of the East (Ila'k-ti tii'sh-a
na k'6 ha-na), is represented by several specimens, two of which are re-
])ro(luced in Plate IV, Figs. .'? and 4. The former is very small and
composed of compact white limestone, the details being pronounced,
and the whole specimen lini.shed with more than usual elaboration.
The latter is unusually large, of compact gyp.sum or alabaster, and tpiite
Ciirefully carved. The eyes ha\e been inlaid with turkoises, and there
is cut around its neck a groove by which the beads of shell, coral, &c.,
were originally fastened. A large arrow head of chalcedony has been
bound with cords of cotton flatwise along 07ie side.of tlu^ body.
The only fetich representing the red Mountain Lion, of the Soutii
(Ila'k ti tii'sh-a-na a ho na), in the collection was too imperfect for reiiro-
duction.
' I am iiiilclilcd to Mr. S. V. Kiiiiiioiis, of tin- Geological Survey, for attHlstiii); mo to
dotcniiiiiu ai>iiroximat<;ly tljc miueralogical cliaraclor of tbuao Hpccimcns.
2(i ZlNl I'KTICIIKS.
Till* I'ctii'li of till' s[i()tU>(1 or iiiaiiy-colort'il Muiinlaiii Lion (Ih'i'k ti
tii'slia iia si'i pa-iiopa or i-topa-iiah iia iia), of I lie I'jiiht rc;;ions, is also
ri'invscnteil l>y two s[>ccini<'iis (I'latf l\', Fi}is. '> aiitl (i), l)o(li ol' liliioiis
ara;;i>iiiti' in alternating tliin and tiiick lamina-, or ))aii(ls of }ri';iyisli yd.
low, while, and Mne. l-'i;;'. 5 is li\ far tlie niore elahorato of tlu'two,
and is, indeed, the most perfect fetieh in the eolh-etion. The le;;s, v:\rs,
eyes, nostrils, numtli, tail, aims, and ^^enital organs (ol the male) are care-
fully earved, the eyes beinj; further elal)orated liy nmsaics of minute
turkoises. To the rii;ht sid(! of the body, *> ovi-r tlu' heart," is hound
with lilood l)lackeneil cotton cords a delicate tlint arrow-point, to.ucther
will) white shell and coral heads, and, at the hreast, a small trianuuiar
li-iure of an arrow in haliotns, or al)alone.
The fetieh of th<' Ulaek Mountain Lion (lla'k ti tii'sh a na shik'iaria)
(IM. IV, Fij;. 7) is of gypsum, or white limesfono, but has been painteil
blivck by i)it;ment, traces of which are still lodj^ed on jiorlionsof its
surface.
THE COVOTE-nUMKR (iiUI (IK TIIK MKST.
The fetiches of the Coyote, or God of the West, and liis younj;cr
brothers, represented on Plate V, are called Tetlil jtokla, an archaic
form of the modern word Sus k'i weina-wc (Coyote fetiches), from trllil-
ntin, a sacred prayeri)lume, and /)<!•««, an object or locality on or to
ward which anything is i)hK'ed, a depository, and A'/n = the active
jiarticiple. They arc usually distinguished by horizontal or slightly
<li'oopiiig tails, pointed or small snouts, and erect ears. .Mlhinigh the
Coyote of the West is regarded as the master of the Coyotes of the,
other live regions, yet, in the i>raye.rs, songs, and recitations of the
JSa ni a-k'iakwe, and Piey Urothei- Priesthood, the Coyote of tlii' North
is mentioned lirst. I theicfore preserve the same secpience observed in
describing the .Moiiiilain Linn fetiches.
The felich of the yellow Coyote (8us k'i thlhp tsi iia), of the North, is
represenled in Platte \', l''ig. 1. The original is of coini)aet white lime-
Bton'e stained yellow. The attitude is that of a coyote about to i)ursue
liis jjrey (la-hi-na i-mona), which has reference to the intemperate haste
on the i)art of this animal, which usually, as in the foregoing tradition,
results in failure.
The fetich of the blue Coyote, of the West (Si'isk'i hrk'ia-na— signify-
ing in reality bhu^ gray, the color of the coyote, instead of blue = thli a-
na), is shown in J'late V, I'Mg. 1'. This felich is also of com|)act white
limestone, of a yellowish gray color, although traces of blue paint and
large tiirkois eyes indicate that it was intended, like Plate 111, l''ig. .'!,
to represent the (iod of the \\'esl.
The fetich of the red Coyote (Susk'i aho na), of the South, is repre-
sented by Plate \', I'Mg. I, which, although of while semi-translucent
c.klcite, has been deei>ly stained with led paint.
Two exampli's of the felich of tin' white CoyoU' (Sus k"i k"o ha iia), of
the East, are shown in Plate V, Figs. -1 ami 5. They are both of com.
•i
K
O
>
CD
S
I
X
G
i
>•)!
l»;ifl wliiti' liincstonc. Tlie liist is cvidoiitly a natural fra;,'mciit, tlu;
IVel l)ciri^f hut sli;:lilly iiidicati'd by jriindiiij;-, the iniiiitli l.y a d('ci> cut
strai},Mit across the snout, and the eyes by ileejdy drilled depressions,
the deep groove around the nejk being designed merely to reeeive the
necklaee. The seeon<l, however, is more elaborate, (he pointed ehin,
horizontal tail, and i)riekediip ears being distinctly carved, and yet in
I'orin the si)ecimeu resend)les more a weasel than a coyote.
The fetich of the many-colored (^oyote (8us-k'i i-to pa-nah iia iia), of
tlic rjtper regions, is reiuoduced in IMate V, Fig. 0, which reiiresents
the male and female together, the latter being indicated merely by tlie
smaller size and the shorter tail. They are both of aragonite. This
conjoined form of tiu- male and female fetiches is rare, and is significant
of other powers than those of the hunt.
Tlie black Coyote (Susk'i shik'ia iia), of the Lower regions, is repre-
sented by Plate V, Fig. 7, the original of which is of compact white
limestone or yellowish-gray marble, and shows traces of black paint or
staiuiug.
THE WllD-l'AT-ne>TEB GOB OF TIIK SOUTH.
The fetiches of the Wild Cat, the principal of whieh is (iod of the
South, are represented on Plate VI. They are characterized by short
horizontal tails and in most ca.ses by vertical faces and short cars, less
erect than in the fetiches of the Coyote.
Plate VI, Fig. 1, represents tin; fetich of the yellow Wild ("at (Te pi
thlup-tsi-na) of the North. Although of yellow limestone, it is stained
luarly black with blood. A long, clearly-chiiii)ed arrow-point of chal-
cedony is bound with blood-stained cotton cordag(> along the right side
of the figure, and a necklace of white shell beads (Ko ha kwa), with one
of black stone (Kewi iia-kwa) among them, encircles the neck.
IMate VI, Fig. L', represents the fetich of the blue Wild Cat (Te-pi
till: ana), of the West. It is formed from ba.saltic clay of a grayish-blue
••olor, and is furnished with an arrow jioint of Jas])cr (Jasp vernis), ui)on
which is laid a small fragment of turkois, both .secured to the back
of the .specimen with sinew taken from the animal represented. Plate
VI, Fig. .■5. likewise rejiresents the fetich of the Wild Cat of the West.
It is a fragment from a thin vein of malachite and azurite, or green
and blue carbonate of copper, and has been but little changed from its
original condition.
Plate VI, Fig. I, represents the red Wild Cat (T6 pi a ho iia), of the
South. Although formed from gypsum or yillow limestone, its cohn-
has been changed by the apjdication of paint. It is supplied with the
usual necklace and arrow jtoint of the perfect fetich, .secured by bands
of sinew and cotton.
lioth Figs. 5 and (i of Plate VI represent the feti(;h of the white AVild
Cat (Te pi k'oha-iia), of the East, and are of compact white limestone
carefully fiushioiied and polished, the one to represent the perfect animal,
Ilic (itlifi llif lirtiis. This s|n'ciiiicn, likt- I'lati' \\ I'M;;, (i, lias a sij,'iiili-
caiicf otluT tliaii tliat of a iiiiMc fcticli of llic rliasc, a sij;iiilican(-(' t-oii-
ucrtc'd Willi Ilic riiallic woisliiii of the Ziifiis, on which subjerl I lio|ii;
fiv iiiaiiy Ni'ais to proihice iotercstiiii; cviik'iifc.
IMato N'l, Fij^. 7, ii'incsciits tlic fetich of the iiiaii\ t-olored \Vil(l Cat
(Te-l»i su-pa-iio-i)a), of the Upper rej^ions, whi(^li is made of busallic
chiy, stained hhick with ])itch and ])ij;ineiit, and furnished with a tiake
of llint and a small fra;;inent of clirysoeoUa, both of which are attached
to tlie back of the ti-iiire with a biudiiiy of sinew.
Plate VI, Ki}j. S, represents, according to the Ziinis, a very ancient
and value<l fetich of the black Wild Cat (Tcpi shik'ia iia), of t he Lower
rej:ions. It is little more than a concretion of compact basaltic i-ock,
with slijiht traces of art. Its natural Ibrm, however, is suji};estivc of
an animal. Long use has polished its originally black surface to the
hue of lustrous jet.
THE WOIF— IIUSTEIt «0D OK TUB KAST.
The fetiches of the Wolf, God of the East, and of his younger brothers
(lu-na-wi-ko we-ma-we) are represented x>n I'late N'll. They arc char-
acterized by erect attitudes, usually oblique faces, pricked-up ears, and
"hanging tails."
riate Vll, rig. 1, is a representation of the fetich of the yellow \\ olf
(Ii'ina -w'i ko thiup-tsi-na), of the Nortli. It is of yellow indurated day-
stone. In this example the legs are much longer than in most speci-
mens, for nearly all tliest; (igures are I'ither natural fragments or con-
cretions slightly imjjroved on by art, or are figures wiiich have been
suggested by and derived from such fragments or concretions. More
over, the ceremonials to be described liirther on reipiire that they should
be "able to stand alone"; therefore they are usually furnished with
only rudimentary legs. The tail is oidy indicated, while in nearly all
other Wolf fetiches it is clearly cut down the rump, nearly to the gam-
bol Joint.
Plate VII, Fig. li, represents a fetich of the blue Wolf (In-im wi ko
thli-ana), of the West. It is of gray sandstone, stained lirst red, then
blue, the latter color being further indicated by settings of green tur-
kois on either side and along the back, as well as in the eyes.
Plate VII, Fig. 3, represents the fetich of the red Wolf (In na \\i ko
i'l ho iia), of the South. It is but crudely formed from a fragment of
siliceous limestone, the feet, ears, and tail being represented only b.\
mere jirotuberances. Although the material is naturally of a yellowish-
gray color, it has been stained red.
Plate \'I I, Fig. I, represents the fcticli oftlic while Wolf ( luiia-wiko
k'l) lia-na), of the l-ast. It is of xcry while, coiii]iii('l limesloiie. 'I'lie
han;,'iiig tail, erect ears, attitude, iVc., aie better shown in this than
jierhaps in nwy other specimen of the class in the collection. It has,
however, been biokiii tlirougli llic body and nuiidcd willi hhi<k pilch.
^
,.-rf ^
i;aiw.i; ikiii iir.s oi iiii: ciiasi.— him i:i: <;i>i> or riii: ri'ii i: im.gkixs.
riiite VI f, Fiji. •'», ro])re.s('iits tlic rcticli of tlic niiiiiycolDicd Wolf
(lu-iia-wi-ko i-toi)a-iiali-iiiiii:i), of the U])i)(,'r royioiis. The original is
of fiuegiained sandstone of a gray color, stained iu some places faintly
with re<l and other tints. The mouth, eyes, ear tij^s, and tail have been
tonclied with lihick to make tliem ajtpear more i)romiMciit.
Plate VII, Fig. fi, represents tliefeticli of the black Wolf (Ii'inawiko
.slii-k'iana), of the Lower regions. Although nneommouly large and
greatly resembling in form the bear, if possesses the obliipic face, up-
right ears, hanging tail, and other accepted characteristics of the Wolf.
TIIK KKiLK— lll'NTF.R GOD OP TIIK IPPEIt lEEtilONS.
The fetiches of the Eagle, (Jod of the ITjiper regions, and his younger
brothers of the other regions (K'iii'-k'iii-li wcniawe) are r(']>resciite(l
on Plate VIII. Tiiey are characterized merely by rude bird forms,
with wings either naturally or very conventionally carved (Figs. 3 and
0). Further details are rarely attempted, from th(^ fact that all the
other ])riiicii)al jirey animals are ipiadrupeds, and the simple sugges.ion
of the binl form is sudieient to identify the eagle among any of tliem.
Plate VIII, Fig. 1, represents the fetich of the yellow Eagh', (K'iii'-
l^'iii li thli'ip tsi iia), of the Xorthciii skies. It consists merely of tlu-
head and shoulders, very rudely formed of white limestone and painted
with yellow oclier. This specimen is doubtless a natural fragment
very litth' altered by art.
Plate VIII, Fig. 2, represents the fetich of the blue Eagle (K'iii'-
k'iiili l(')-k'ia-na), of the Western skies. It is (piite elaborately carved,
sujiiilicd with a pedestal, and i)icrced thiougii the body to facilitate
suspension. Vov during ceremonials, to be describcil I'lirtiier on, tlic fet-
iches of tiie Eagle are usually suspended, although sometimes, like
those of the (|ua(!iup(Mls, they are placed on the floor, as indicate<l by
the pedestal tiiniishcd to this specimen. Although of coiii])act white
limestone, this fetich is made to represent the blue I-^agh^ by means of
turkois eyes and a green stain over the body. A small ))ink chal-
cedony arrow-point is attached to the back between the wings by
means of a single sinew band ])asscd around the fi])s of the latter and
the tail and under the wings over the shoulders.
Plate VIII, Fig. .3, represents the fetich of the red Eagle (K'iii'-k'i:ili
a-ho-na), of the Southern skies. Like Fig. \'2, this is doubtless a nearly
natural fiaginent of very (inegrained red sandstone, tli<' wings being
indicated by deep lines which cross over the back, and the rniu|)grooved
to receive the cord with which to secure to the back aii ai row point.
The breast is jxTfoialed.
I'I:ilr \'lli. I"ig. I, is a nearly natural fragment of coiiipact white
limestone, representing the while Ivigle (K'iii'k'iiili k'ohana), of the
ICastcrn skies. No artificial di'tails, save the eyi's, wliicii are faintly
indicated, have been iittemj)ted on fliis specinnn.
Plate \'l II, I''ig.r>, represents, iu eoiupacf yellow limestone, the si)eekled
30 7.1'si i-iniciiKs.
K;il;I(' (K'i-i'-k'iii li si'i tiliii tcli.m lie) (if ll.c l|.|.ci- rcj^ioiis, tlic di-.ili
color of tlio body hciiij; varied liy lray^*in-nts of ]>iiro tiirknis insi'ilt'd
into tlic eyes, lucast, and back. A nolcli in tlic loj) and front of lln'
licad ]iroltal)ly indicati-s (hat tlii' spcciMwn was once .sn|t|ilit'd willi a
beak, eitlicr of tnrk<ii.s or of wliiie sliell. It is perforated len;,'lhwise
llironyli (Ik- breast.
riair \'Iil, I'ifr. (1, is a rc|(icscnlation of a ll]iii(iii;;|ily lyipjral lunvcn-
tional r.ti<li of the black Ea^'le (K'iii'-k'iii li kwin nc) of tlic Lower re-
gions, it is of c;ilcite, stained lustrous black. A cotton corTKi; (.(iitoi Tin: KiWKit iikoio.ns.
The fetiches of the Mole, or Cod of tlie Lower regions (K'ia'iu-lsi
weina we, in the sacred orders; Mai tu-pu we-nia-we, in the order of the
Hunt), are iciiresented in the collection by only two siieciniens, lMat<'
II, Fig. 0, and I'late IX, Fig. 1. The figure of a third siu'cinieii, taken
from one of iii,\ skclclies of the original in Zuili, is given on Plate III,
l''ig. 5.
The.se fetiches beini:' nnpoimlar, because considered less powei liil lliau
those of the laiger gods of picy. are very rare, and are either rude con-
cretions with Ictiuitc form (Plate II, Fig. (i), or almost equally rude
examides of art, as in Plate IX, Fig. 1, which represents the fetich ot
tiie white Mole (.Mai tu pu ko ha ua) of the Eastern Lower regions.
It ((Uisists merely of a natural slab of tine white limestone.
Nevertheless, value is sometimes attached to the Mole, from the fact
that it is able by burrowing to lay trajis for the largest game of earth,
which it is su]>posed to do consciously. For this reason it is sometimes
represented with suriuising lidclity. as in Plate 111. Pig. ."..
TIIK (<U(U Ml ll\M. AND TIIK FALCON.
The fetic'hes of the dround Owl (the Prairie Dog variety — Tlila-po-
jio ke' a' wc-ma-we) of all regions, are still more rarely represented and
e\ 111 less jirized than tho.se of the Jlole. The only example in the col-
lection is rcin'odnccd in Plate IX, l''ig. li. The original is <piite care-
fully formed of .soft white limestone, and is perlbrated to facilitate siis-
])ension.
Thel'alcon fetiches (Pi jii w«''ina-wc)ar(> included in the Fagle s]ieeics,
as they arc called the younger brothers of the I'^agle, and sujiply the
jilace of the red Eagle which variety is met with very rarely.
TIIKIU nr,LATIVK VALUES.
The relative \aluc of these varieties of fetiches dcixuids largely iijiou
the rank of the .\iiiiiial god they lepresent. I'oi- instance, llic .Moun-
tain Lion is no! only maslei o!' the North, which lakes precedence over
(
^^
tS
^.'
\
-• J
Tin; Moi.r. Axn nii: liitm xn-owi, kk.ticiiks — iirxTKii ooiis nr tmk i.uwki: iikuioxs
AXI> AI.I, HEOIOXS.
THE XAVaJO FKTICHKS — PHALLIC GODS OF THE FLOCKS.
all tln' otlK'i- " anciout sacred spaces" (Te-tliiii slii iia we) or regions,
but is also the master of all the other Prey pods, if not of all other
terrestrial animals. Nntwitlistamlinj? the fact that the Coyote, in the
Jrderof the Ilnnt (the Coyote society or the S;i-ni a k'ia kwe), is friven
for traditional rea.sons higher mcred rank than the Mountain Lion, he
is, as a Prey Being, one degree lower, being god of the West, which fol-
lows the North in onler of iiiiiior'^i-nce. Hence we find the Mountain
Lion and Coyote feticlie-s far more lui/.cd tlian any of the others, and
corres])ondingly more numerous. The Coyote in rank is younger
brother of the Mountain Lion, Just as the Wild Cat is younger brother
of the Coyote, the Wolf of the Wild Cat, and so on to the Jlole, and
less important droiind Owl. Li relationshij) by blood, however, the
yellow Mountain Lion is ac<'onntcd older brother of the blue, red, white,
spotted, andblack Mountain Lions ; the blucCoyote,olderbrotliorof the
red, white, yellow, mottled or spotteil, and black Coyotes. So the Wild
Cat of the S(mth is regarded as the older brotherof the Wild Cats of all
the;' other five regions. And thus it is respectively with the Wolf, the
Kagle, and the Mole. We find, therefore, that in the North all the
gods of Prey are represented, as well as the Mountain Lion, only they
are yellow. In the West all are re])resented,as well as the Coyote, only
Hiey are blue; and thus throughout tlie remaining four regions.
The Mountain Lion is further believed to be the special hunter of.the
Klk, Deer, and P>ison (no longer an inhabitant of New Mexico). His
fetich is, therefore, prefcrreil by the hunter of these animals. So, also,
is the fetich of the Coyote preferred by the hunter of the .^lountain
Shee].; that of the Wild Cat, by tlicjiunterof the Antelope ; that of the
Wolf, by the hunter of the rare and highly-valued ('>lioli ; those of the
Eagle and Falcon, by the hunter of Rabbits ; and tli;il of the Mole, by
the hunter of other small game.
The exceiition to this rule is individual, and founded upon the belief
that any oneof the gods of Prey hunts to .some extentthe special game of
all the other gods of Prey. Hence, anyi)er.son who may di.scover either
a concretion or natural object or an ancient fetich calling to mind or re-
jnesenfing any one of the Prey gods will regard it as his si)ecial fetich,
and almost invariably prefer it, .since he believes it to have been " meted
to" him (an-ik-tchi-ak'ia) by the gods.
The Hunter Gods: Their Custodian
Although tlie.se fetiches are thus often in<lividual projjcrty, nuMubers
of the Sa ni a-k'ia-kwe, an<l of the Eagle an<l Coyote gentes, as well a.s
jiriests included in the Prey Cod IJrotherhood. are rc(|nired to dcjiosit
their fetiches, when not in u.se, with the "Keeper of the Medicine of the
Deer" (Niil-e-ton i-lo-na), who is usually, if not always, the he«d member
of the l-'agle gens.
It rests with tlicso iii('liilifislii|is :iii<l Ilicsc alone to pel feet tlie fotielies
when IbiiiKl, Mild to eai'iA on :it stated intervals the cerciiioiiials and
worslii]) eonnecti-d with Iliem.
Wlien not in use, eitliei- lor such cereinoniais or tor ihe limit, these
tribal I'ctiehes are lve|>i in a verv ancient vessel of wicki'r-work, in
the House of the Deer Meilicine (Nal c ton in Uw'iii), which is iisiiallv
tin- dwelliii}; ]ilaee of the kee|ier.
The Hunter Gods: The Rites of Their Worship
TiiK ii\i (IF TiiK niivni. or tiii-: fkticiiks.
The principal cereiiioiiial eoniieeted with the worship of the Prey
I'eiiiiis takes jtlace either a little lieforc or after the winter solstice or
national New Year.
This is due to the fact that many of the iiieiiiheis of Ihe above men-
tioiied associations also belonji' toother societies, and are re(|iiired on
the exact iiijjht of the New Year to iierlbrin other religions duties than
those comiocted with the fetich worship. Hence, the fetiches or gods
of prey have their sjiecial New Year's day. called Weiiiaa wa I'l ]uik"ia
tewaiie ("Tlie day of the coniicil of the fetiches").
On this occasion is held the grand council of the fetiches. .They are
all taken from their jilace of deposit and arranged, accordinji' to species
and color, in front of a .syinbolic slat altar on the lloor of the council
chamber iu a way I have attem])ted to indicate, as far as possible, by
the arrangeinent of the ligures on the jilates, the (|iiadriiiieds being
placed upright, w Iiilethe Eagles and othcrwinged fetiches are suspended
from the rafters by means of cotton coids. liiisily engaged in obscr\iiig
other cereinoniais and debarred from actual entrance, until my recent
initiation into the Priesthood of Ihe I'.ow, I have nnfortiinalel.\ never
w itnessed any part of tii is ceremonial save by stealth, and cannot describe
it as a whole. 1 reserve the right, theretbre, to correct any details of
the following at some future day.
The ceremonials last Ihroiiglioiit tlie latter twothirds of a night,
l-'acli member on entering aiiproaches the altar, and with prayer-meal
in hand addresses a long prayer to the assembly of fetiches, at tluM^lose
of which he scatters the |irayer-iiieal over them, breathes on and from
his liand, and takes his idace in the council. An oiieiiing prayer-chant,
lasting from one to tliree hours, is then sung at intervals, in which various
members dance lo the sound of the constant rattles, imitating at the
close of each stan/.a the cries of the beasts reiiresented by the fetiches.
At tiie conclusion of the song, the "Keei»er of tiie Deer Medicine,"
who is master i)riesl of the occasion, leads olf in the recitation of a long
metri(;al ritual, in whiirh he is Ibllowed \)\ the two warrior ju'lests with
shorter recitations, and by a prayer from another ]iriest (of niieertain
rank). During these recitotions, responses like tbose of the litaiij- in
the Church of En^hind may be heard from the whole assembly, and at
their close, at or after sunrise, all members flock around the altar and re-
peat, prayer-meal in hand, a concluding invocation. This is followed by a
liberal feast, principally of game, which is brought in and served by the
women, with additional recitations and ceremonials. At this feast, por-
tions of each kind of food are taken out hy every member for the Prey
gods, which portions are sacriGced by the priests, together with the
prayer plume-sticks, several of which are supplied by each member.
CERB.tIOMALS OP THE niNT.
Similar midnight ceremonials, but briefer, are observed on the occa-
sion of the great midwinter tribal hunts, the times for which are fixed
by the Keeper of the Deer Medicine, the master and \varrior priests of
the S;i-nia-k'ia-kwe ; and the religious observances accompanying and
following which would form one of the most interesting chapters con-
nected with the fetich worship of the Zuuis.
These ceremonials and tribal hunts arc more and more rarely ob-
served, on account of the scarcity of game and of the death a few years
since of the warrior priest above mentioned, without whose assistance
they cannot be performed. This position has been recently refilled, and
I hope during the coming winter to be enabled, not only to witness one
of these observances, but also to join in it ; a privilege which will be
granted to me on account of my membership in the order of the Priest-
hood of the Bow.
Any hunter, provided be be one privileged to participate in the above
described ceremonials — namely, a Prey brother — sujjplies himself, when
preparing for the chase, not only with his weapons, &c., but also with
a favorite or appropriate prey fetich. In order to procure the latter he
proceeds, sooner or later before starting, to the House of the Deer
Medicine (NAle-ton i'u-kwin), where the vessel containing the fetiches
is brought forth by the Keeper or some substitute, and placed before
him. Facing in the direction of the region to which belongs the par-
ticular fetich which he designs to use, he sprinkles into and over the
vessel sacred prayer or medicine meal. Then holding a small quantity
of the meal in his left hand, over the region of his heart, he removes
his head-band and utters the following prayer :
Ma: Lii-k'ia yat-ton-nd, hom tiitchii, hom tsi-tA, toni lithl ha t6-
"Whyl ThiB day, my fatlier. my motlirr. (to) tlii'o here I an-
kwin-te td-ii-tip, o nA el-le-te-k'i.4. Ilothl yam il-tatiihii Ka-ka A' shi-
expecU'dly have trail overtaken. Soever for my Fathers eacml danco prietit-
(by) rcid
wa-ni, vd-ma d-shiwa-ni, K'ia-pin aha i awijn h& lithl yam
(gods), Prey priest- (gods), the animal poils theirs I hero my
beiocs for them
te-li-ki-n4 yel-le-te-u-k'o-nd te-li-ki-nd i-thle-a-ndn tom lithl ha o n4
Barred ttiincs mado ready (which) sacred things with (me) bringing onto here I road
(plurarB. etc., theo by trad
literally rela-
tiveB of the
species.)
3 E
I'l le-to k'ia; torn litlil Iia liiil lo \va ti nan tble-a-fi torn an t6 ap-k'o nan
overtaken (have); unto bcro I good fortuno (aU)JrvAa thy own wbrivwiUi (thoo
tbcu hoi^t bi'iui:)
ii'D-tisheni-^iii ak'ii'i yam Awite liu tsi-ta, lia litlil te-usii a-k'iii
winlun^ for licncp, to my all t-artli motlier I hero {with pr.iyer) henco,
(-from), pmyer
6ne yiitlil kwaik'iaiia.
tmil over go out Hliall.
L(i-\vc ii-lokh )iaii tlila-nd toin te-ap-k'on.'in sho-hi-td toin j)! nan
Thug much (of the) ^reat thy whoriwilh (Ihoci (the) deer thy wind
wolKl hast being) breiilh (of
life)
a k'ia a-u-la-slio. Awon sliinAu, awcu k'i^h-kwin bothl iu-lisbe mda
by encircle about Their Uesb their I-ife fluid soever wanting
henco wander around. (blood)
ak'i:'i le-bok t(j-u-su a k'iil ba one yiitbl kwai k'ia-nii.
henco yonder prayer hrnco I trail over go out (shall).
(from me) with
Kwn-inoti-naiu botbl yam t<5-ap-k'o-ii,'ln a-k'id bom tS. ke-tsiiti-
"Without fail (unfailingly) where- thy wherewith (thou henco (by) to mo thoa hoppy
soever fortno bast beiug)
k'ia-na. Horn 1:1 t6-k'o-ba-uii an-ik tcbi-atii.
(mako, do). Unto me thou (the) light meet with (do).
FKEE TRANSLATION.
Wby (ofcour.se) —
Tbis (lay, my latber (or, my motbcr), bcro I, (as if) nnexpectcdly,
meet tbeo witii wbatsoever I bave made ready of tbe sacred tbings of
my fatbeis, tlu^ i)riest gods of tbe sacred dances, tbe i>riest gods of tbo
Prey ( beings ). Tbese sacred tbiugs bringing I bave bere overtaken
tbee, and witli tbeir good fortune I bere address tbee. Wisbing for
tbat wbereby tboii bast being, 1 sball go fort b from bere i)rayerfiilly
ui)oii tbe trails of my eartb-motber.
Tbrougbout tbe wbole of tbis great country, tbey wbcrcby tboii bast
being, tbe deer, by tbe command of tby wind of life (breatb), wander
about. It is wisbing for tbeir flesli and blood tliat I sball go fortb yon-
der |)rayerfully out over tbe trails.
Let it be witbout fail tbat tliou .shall make mo bai)py witb tbat
wbereby tbou ba.st being. Grant unto me tbe ligbt of tby favor.
Then scattering fortb tbe prayer-meal in tbe direction be proposes to
take on tbe bunt, be cbooses from tbe vessel tbe feticb, and jiressiug it
to or toward bis li[)S breatbs from it and exclaims:
Da! d'-labkwa, bom tii-tcbi'i (bom tsi-ta), lu-k'ia yiit-ton-nd on6
Ah! Thanlis, my father, (my niolhiT), this day trails
yiitbl eb-kwtj ta-i)an ba t6u-su a k'ia, one yiitbl kwai k'ia-na.
over ahead taking I prayer with trails over go out shall.
FREE TllA.VSt.ATION.
All! Thanks, my father (or, my mother), this day 1 shall follow (tbee)
fortb over the trails. Prayerfully over tbe trails 1 sball go out.
Should a i)arty be going to tbe bunt togetlier, all rei)air to the IIouso
of the Deer Medicine, repeating, one by one, the above jirayers and
ceremonial as tbe fetiches are drawn.
Tbe feticb is then placed in a little crescent-sbapeil bag of buckskin
which the hunter wears suspended over the left breast (or heart) by a
buckskin thong, which is tied above the right shoulder. With it he
returns home, where lie liangs it up in his room and awaits a favorable
rain or snow storm, meanwhile, if but a few days elapse, retaining the
fetich in his own house. If a hunter be not a member of the orders
above mentioned, while ho must ask a member to secure a fetich for
him, in the manner described, still he is quite as privileged to use it as
is the member himself, although his chances for success are not sup-
posed to be so good as those of the proper owner.
During his journey out the hunter picks from the heart of the yucca,
or Spanish bayonet, a few thin leaves, and, on reaching the point where
an animal which he wishes to capture has rested, or whence it has
newly taken flight, he deposits, together with sacrifices hereinafter to
be mentioned, a spider knot (h6-tsana mu kwi-ton-nej, made of four
strands of these yucca leaves. This knot must be tied like the ordiuaiy
cat-knot, but invariably from right to left, so that the ends of the four
strands shall spread out from the center as the legs of a spider from its
body. The knot is further characterized by being tied quite awkwardly,
as if by a mere child. It is deposited on the spot over which the heart
of the animal is supposed to have rested or passed. Then a forked
twig of cedar is cut and stuck very obliquely into the ground, so that
the prongs stand in a direction opposite to that of the course taken by
the animal, ami immediately in front, as it were, of the fore part of its
heart, which is represented as entangled in the knot.
This process, in conjunction with the roar of the animal, which the
fetich represents, and which is imitated by the hunter on the conclu-
sion of these various ceremonials, is supposed to limit the power of
flight of the animal sought, to confine him within a narrow circle, and,
together with an additional ceremonial which is invariably performed,
even without the other, is supposed to render it a sure prey. This is
performed only after the truck has been followed until either the animal
is in sight, or a place is discovered where it has lain down. Then, in
exactly the spot over which the heart of the animal is supposed to have
rested, he deposits a sacrifice of corn pollen (ta oii-ia), sacred blactk war
paint (tsii-ha-pa)— a kind of plumbago, containing shining particles,
and procured by barter from the Hava-su-pai (Co9oniuos), and from
sacred mines toward the west — and jnayer or sacred meal, made from
white seed-corn (emblematic of terrestrial life or of the foods ot' man-
kind), fragments of shell, sand from the ocean, and sometimes turkois
or greenstone, ground very fine, and invariably carried in pouches by
all members of the sabred societies of Zuni. To this mixture sacred
shell beads or coral are sometimes added. Then, taking out the fetich,
he breathes on it and from it, and exclaims "Si!", which signifies "the
time has come," or that everything is in readiness. The exact meaning
may, perhaps, be made clearer by an example. When all jueparations
have been made complete for a ceremonial, the word "Si!", uttered by
3G ZUSi FETICHES.
the master priest of the occasion, is a signal for the commencement of
the ceremonials. It is therefore siibstitiiteil for "]\Ia!", used in the
foregoing prayer, whenever any preparations, like sacrilices and cere-
monials, precede the prayer.
With this introduction ho utters the accompanying prayer:
Lu-k'ia yiit tonn6, hom tiitcliu k'ia i)in hai, to-pin-t6 yat-ton-n<5, to-
Tliis day my father grinio buing, ono day
raw
pin-t<5 teh-thli-ua-n(5, torn an o-n6 yiithl ulap-napt(:'. Ilothl yam ii-wi-
one night tby o«ii trail over ruuml about (even) Ilowovcr to mo earth
tliou^h. your
teliu tsitauiin to pin-t6 i-tetchunft hom ta an k'o-ha-ti-nt'i. Tom an
mollier (with) ono step to nio thou shalt grant (favor). Thy own
k'iah kwin anti-slii ma nd, torn an shi-i-ni'in duti-siii -raAn a-k'iA torn
liloiiil wanting, thy own flesh wanting, hence to thee,
life iluid
lithl ha hiil-lo-wa ti-ndn d-thlea-Ci thla d-thle-a-u. L6-we td-kuthl poti'
hero I good fortunes (adjdress, treasure (adjdress. Tims much woods ronnd filled
all iho aljont
hom an tom yii'tti-na tsu-nia-k'ie nd. Horn d-tiitchu, hom ton iin-k'o-
to nic niino you grasping strong shall. My all fathers, tome you favor
ha ti-na-wd. Hom ton t6k'o-liana du-ik-tchi-a-iiai)tii.
do (all). To mo you light (favor) meet with do.
FKEE TlfANSLATION.
Si! This day, my father, tliou game animal, even though thy trail
one day and one night hast (been made) round about; however, grant
unto me one step of my eartliniotlier. Wanting thy life-blood, want-
ing thy flesh, hence I here address to thee good fortune, address to thee
treasure.
All yc woods that till (the country) round about me, (do) grasp for
me strongly^ [This expression beseeches that the logs, sticks, branches,
brambles, and vines shall ini])e(le the progress of the chased animiil.]
My fatiii'is, favor me. Grant unto me tiie light of your favor, do.
Tlic liiiiitcr then takes out his fetich, places its nostrils near his lips,
breaths deeply from them, as though to inhale the su]ii)Osed magic
brcalli of the God of Prey, and pulls long and quite loudly in the gen-
eral direction wliitlier the tracks tend. He then utters three or four
times a long low cry of, "IIu-uu-u!" It is sui)posed that the breath
of the god, breathed in temi)orarily by the hunter, and breathed out-
ward toward the heart of tiie pursued animal, will overcome the latter
and stillen his limbs, so that he will fall an easy prey ; and that the low
roar, as of the beast of prey, will enter his consciousness and frighten
him so as to conceal from him the knowledge of any approach.
The hunter then ri.ses, replaces his fetich, and i)nrsues the trail with
all po.ssible ardor, until he either strikes tlie animal down by means of
his weai)ons, or so worries it by long-continued chase that it becomes an
easy capture. Before the " breath of life" has lelt the fallen deer (if it
bo such), he places its fore feet back of its horns and, grasping its
montb, holds it firmly closed, while he apjilies his lips to its nostrils and
breathes as much wind into them as possible, again inhaling from the
lungs of the dying animal into his own. Then letting go he exclaims:
Ha! dlah-kwi'i! hom tii-tchii, hom tcha-l<5. Horn ta tu-sho-nan^,
Ahl Thanks! my father. my child. Tome thou ectds (of oarth)
k'ia-shema dn-ik-tehi-anap-tu. Hom ta t6-k'o-hana, o-n^', yiithl k'ok-
water (want) meet (^rant) do. To me thou light trail over pood
(favor)
shi, dn-ik-tchi-a-nap-tti.
meet (grant) do.
FREE TRANSLATION.
Ah! Thanks, my father, my child. Grant nnto me the seeds of earth
("daily bread") and the gift of water. Grant unto me the light of thy
favor, do.
As soon as the animal is dead he lays open its viscera, cuts through
the diaphragm, and makes an incision in the aorta, or in the sac which
incloses the heart. He then takes out the prey fetich, breathes on it,
and addresses it thus:
Si! Hom ta-tchu, lii-k'ia yiit ton-n6, lithl k'ia-pin-ha-i an k'iiih-kwm
Si ! My father thia day hero Game animal its life-fluid (blood)
a-k'iii tas i-k'iahlrwi-na, tas i'-ke-i-nan a-k'iA i'-tc-li a-u-nd:
hence thou ahalt dampen thyself, thou shalt (thy) hence add nnto:
with, heart with
FREE TRANSLATION.
Si I My father, this day of the blood of a game being thou shalt drink
(water thyself). With it thou shalt enlarge (add unto) thy heart :
He then dips the fetich into the blood which the sac still contains,
continuing meanwhile the prayer, as follows:
les tik-16a ak'n' ha-i', k'iapin-ha-i an k'iah-kwin, an shi-i-nan
likewise cooked being, pame bein^ its fluid (of life) its flesh
done raw
a-k'id ha's lithl yam i-kei-nan i-te-li-a-u-nd.
hence I shall here my heart add unto (enlarge),
with
FItKE TRANSLATION.
likewise, I, a "done" being, with the blood, the flesh of a raw
being (game animal), shall enlarge (add unto) my heart.
Which finished, he scoops up, with his hand, some of the blood and
sips it; then, tearing forth the liver, ravenously devours a part of it,
and exclaims, "fi-lah-kwd!" (Thanks).
While skinning and quartering the game he takes care to cut out the
tragus or little inner lobe of its ear, the clot of blood within the heart
(ii'-tc inul u-li-k'ona), and to preserve some of the hair. Before leav-
ing, he forms of these and of the black i)aiiit, corn pollen, beads of tur-
kois or turkois dust, and sacred shell or broken shell and coral beads
before mentioned, a ball, and on the spot where the animal ceased to
breathe he digs a grave, as it were, and deposits therein, with prayer-
meal, this strange mixture, meanwhile saying the following prayer:
Si! Li'ik'ia yiittonne, k'ia-i)in-ha-i, to-pin-ta yatton-n6 t6-pinta
Si I This day j^aiiiu being, ono day, ouo
raw
teh-thli-na nd, l(5-we torn o-n6 yiithl iilap-na-k'ia tap-t<5 liik'iayat-tou-nd
night, thus much th)' trail over circled about thouf;h thie day
(uvin)
te-k\vin-t<5 te-ii-ti p<i, torn lithl haan ah-ii'-thla-k'iA. Tom lithl hahii'l lo-
(as if) unex- was it thou hero I upward pulling To tbeo bore, 1 good
pectedly embraced.
a-tinan thle-au. Tom lithl ha 6no an thle-a-ii. Tom lithl ha tbla
fortune address To thee hero I com jiollen address. To thee hero I treas-
the yeUuw iiri'
thle-aii. Yam an-ikwan ak'iA h;i'l-lowa-ti-nan, one an, tlila i-thle-a-u-
addrcss. IJy thy knowledgo-heuco good fortiino, the yellow, treas- (thyself) shall
urc,
nd ta thli-mon liA-i i-ya-k'ia-nan hom an t4 u-su:p6-nau a k'iA ta
dress thou new being making shall bo my own prayor-spccch hence thou
(lhy.self) with,
ya'shu-a i-tii loh k'ia-nA. K'ia inii-A-ha i d-te-kwi a k'iii. Kwa horn
conversing come and go (shall). (lame beings relative to with. Not mine
raw animals hi the di-
rection of
i'no tinam tun a-k'i;'i torn lithl hahii'l-lo-wa-ti-uan, one-aii, tlila, ;'i thle-
fail to hence, to thee here I good fortune, the yellow, treas- (have) all
uro
a-k'iA. Hom ta t6k'o-ha-na an'-ik-tclii-anap-tu. 0-n6 yiithl k't)kshi
luldressed. To mo thou light grant (meet) do. Trail over good
hom ta tchiiw' illii'p 6na yil k'ia-nap-tii.
to rco Ibou children together with, ilnish, do.
trail
FREE TRANSLATION.
Si! This day, game animal, even though, for a day and anight, thy
trail above (the earth) circled about — this day it has come to pass that
I have embraced thee upward { from it ). To thee hero I address gootl
fortune. To thee here I address the (sacred) pollen. To thee hero 1 ad-
dress treasure. By thy (magic) knowledge dressing thyself with this
good fortune, with this yellow, with this treasure, do thou, in becoming
a new being, converse with (or, of) my prayer as you waiuler to and fro.
That I may become unfailing toward the Game animals all, 1 have
here addressed unto thee good fortune, the yellow and treasure.
Grant iiuto me the light of thy favor.
Grant unto me a gooil (journey; over the trail of life, and, together
with children, make the road of my existence, do.
During the perlbrmanco of these ceremonials the fetich is usually
placed in a convenient sjtot to dry, and at their conclusion, with a bless-
ing, it is reidaccd in the pouch. The hunter either .seeks further for
game, or, making a i)ack of his game in its own skin by tying the legs
together and crossing (hem over his forehead like a burden strap, lo-
turiis home and ilcitosits it either at the door or just within. The wo-
men then come, and, breathing from the nostrils, take the dead animal
to the center of the room, where, placing its head toward the East, they
lay on either side of its body next to the heart an car of corn (siguifl-
CU8HIX0.)
cant of renewed life), aiul say prayers, whicli, tliougli short, are not less
interesting and illustrative of the subject than those already given, but
which, unfortunately, I cannot produce word for word.
The fetich is returned to the Keeper of the Deer Medicine with
thanksgiving and a prayer, not unlike that uttered on taking it forth, but
•which also I am unable to reproduce. It contains a sentence consign-
ing the fetich to its house with its relatives, speaking of its quenched
thirst, satisfied hunger, and the prospects of future conquests, etc.
The Hunter Gods: Their Power
It is believed that without recourse to these fetiches or to prayers and
other inducements toward the game animals, especially the deer tribe,
it would be useless to attempt the chase. Untrammeled by the Medi-
cine of the Deer, the powers of the fetiches, or tbc animals of prey
represented, the larger game is unconquerable; and no man, however
great his endurance, is accounted able to overtake or to weary them.
It thus happens that few hunters venture forth without a fetich, even
though they belong to none of the memberships heretofore mentioned.
Indeed, the wearing of these fetiches becomes almost as universal as is
the wearing of amulets and "Medicines" among other nations and In-
dian tribes; since they are supposed to bring to their rightful posses-
sors or holders, not only success in the chase and in war (in the case of
the Warriors or Priests of the Bow), but also good fortune in other
matters.
The successful hiintor is typical of possession, since the products of
his chase yield him food, api)arel, ornament, and distinction. It is tliere-
fbre argued with strange logic that, even though one may not be a hun-
ter, there must exist a connection between the possessions of the hun-
ter and the possessions of that one, and that principally through the fe-
tiches. A man therefore counts it the greatest of good fortune when he
happens to find either a natural or artificial object resembling one of the
animals of prey. He presents it to a proper member of tlic Prey
Brotherhood, together with the appropriate flint arrow-point and tho
desirable amount of ornaments (thla-a) for dressing (thl(5a-k'iana) and
finishing (i-ya-k'iana), as soon as possible.
Prey Gods of the Priesthood of the Bow
THE KNIFE-FEATHEREU MONSTER, THE MOUNTAIN LION, AND THE
GREAT WnitE BEAR.
The Priesthood of the Bow possesses three fetiches, two of which are
of the Wc-rna-^i-hai, (Plate X, Fig. 2, and Plate XI, Fig. 2.) The other
is sometimes classed with these, sometimes with the higher beings, and
may be safely said to form a connecting link between the idolatry proper
of the Zuuis and their fetichism. These three beings are, the Mount-
ain Lion (Plate X, Fig. 2), the great White Bear (Plate XI, Fig. 2),
(Aiij-shi k'6-ha-na— the god of the scalp-taking ceremonials), and the
Knifefeatliercd Jlonster (A-tchi-a l;i-to-pa), (Plate X, Fig. 1).
This curious god is tho hero of hundreds of folklore tales, and the tu-
telar deity of several of the societies of Zuiii. He is represented as pos-
sessing a human form, furnished with Hint knife-feathered i)inions, and
tail. Llis dress consists of the conventional terraced cap ( representa-
tive of his dwelling-place among tho clouds), and the ornaments, badge,
and garments of the Ka'-ka. His weai)ons are tho Great Flint-Knife
of War, the Bow of the Skies (the Kain-bow), and the An-ow of Light-
ning, and his guardians or warriors are the Great Mountain Lion of the
North and that of the Upper regions.
He was doubtless the original War God of the ZuQis, although now
secondary, in the order of war, to the two children of the Sun mentioned
at the outset.
Anciently he was inimical to man, stealing and carrying away to his
city in the skies the women of all nations, until 8ubdue<l by other gods
and men of magic powers. At present he is friendly to them, rather in
the sense of an animal whose food temporarily satisfies him than in tho
beneficent character of most of the gods of Zuiii.
Both the Great White Bear and the Mountain Lion of the War Priest-
hood are, as well as the Knife-feathered Demon, beings of tho skies.
For this reason the fetich of the ]\I()Uiit:iin Lion of the skies (of aiago-
nite) is preferred by a Priestof the Bow above all other kinds or colors.
Unfortunately, none of the fetiches of this priesthood aro to bo found
in the collections of the Bureau, and but one, with its i)Ouch, has been
reproduced from the original, which is in my possession. It was not
presented to me with my other paraphernalia on the night of tho final
ceremonials of my initiation into the Priesthood of the Bow, but some
months alterward when I was about to start on a dangerous expedition.
At this time I was charged with carefully preserving it during life as
my special fetich, and instructed in the various usages connected with
4n
4i • ." r. _Hn
J u P u ' I.- «-!■ I •; I :""i , ' ■' -if." • ■ u :.• 'J ,-
A! REPOm' 1881 PI X!
SHlKLD/aiU FhiTICH OF THE PrUESTHUOU Or i HE BOV/
it. The other was drawn from a sketch made by myself of a fetich in
Zuui.
These fetiches — more usually of the ]\rountain Lion than of the
others; very rarely of the Kuife-feathered Demon— arc constantly car-
ried by the warriors when abroad in pouches like tJiose of the Hunters,
and in a similar manner. They are, however, not returned to the head-
quarters of the society when not in use, but, beijig regarded, with the
other paraphernalia of their possessor, as parts of his Sd-warui-k'ia, are
always kept near him.
RESEMBLANCE TO THE PREY GODS OF THE HUNT.
The perfect fetich of this order differs but little from those of the
Hunters, save that it is more elaborate and is sometimes supplied with
a minute heart of turkois bound to the side of the figure with sinew of
the Mountain Lion, with which, also, the arrow-point is invariably at-
tached, usually to the back or belly. The precious beads of shell, tur-
kois, coral, or black stone, varied occasionally with small univalves
from the ocean, are bound over all with a cotton cord. These univalves,
the oliva (tsu-i-ke-i-nan-ne=heart shell), are, above all othershells, sacred ;
and each is emblematic of a god of the order. The wrist badges of the
members are also made of these shells, strung on a thong of buckskin
taken from the enemy. The arrow-point, when placed on the back of
the fetich, is emblematic of the Knife of War (SA-wa-ni-k'ia ii'-tchi-
enn6), and is supposed, through the power of SAwa-ni-k'ia or the
" magic medicine of war"(?) to protect the wearer from the enemy from
behind or from other unexpected quarters. When placed "under the
feet" or belly, it is, through the same power, considered capable of
effacing the tracks of the wearer, that his trail may not be followed by
the enemy.
THE RITES OF THEIR WORSHIP.
The ceremonial observed by a Priest of the Bow, when traveling alone
in a country where danger is to be apprehended from the enemy, may
be taken as most illustrative of the regard in which the fetiches of his
order are held.
Under such circumstances the warrior takes out his fetich from the
pouch, and, scattering a pinch or two of sacred Hour toward each of
the four quarters with his right hand, holds it in his left hand over
bis breast, and kneels or squats on tbo ground while uttering the ac
couipauying prayer:
Si! Liik'ia yat-ton-n6, liom atii-tcbu K'iapind-hai Uvro 1 nakwe
Si! TbU day, my Futhurs, Animal BciIlg^ (ulll (by) vucmics
ttiiia
niucli
p6-titap-t6 horn ton td-lii-a na-\v<5. Etlil teli kwente tblotlil tcliua
fillwl tlirougU mo yo jirwiouH niidor Not that (in any) way soever wlioiu (uftlie)
(all do). uuex])i-ctt'd
i-iiakwe liom kwa' hotbl a-k'ifi atsu-ina-iia-wain-i-k'iauii. Li'ik'ia yiit-
oncmy my wliataoever with daring (cxiatcucc) (pi.) shall. Thia day
toil 11(5 boin to le'-na
lo mo yo thus
[At tbis point, wbilo still continuing the prayer, be scratcbes or cuts
in tbe eartb or sands witb tbe edge of tbe arrow-point, wbicb is lasbed
to the back or feet of tbe fetich, a line about five or six inches in length].
ai'yiillanawd. Ethl tlilothl-tehu-A i-nakwe f-pi-kwai-nam-tun ak'id
shelter (|)l.) shall give. Not that %yhom8oover (of the) enemy pass themselves through to heuce
shit-ld
bom ton ai-yiillana-wA. [Here be scratches a second liue.J Ilak-ti-
to mo yo shelter shield (pi.) Tail-long
shall (give),
tii'sh-a-n,1, [scratches a third liue.J A-tchi-a-lii'-to-pd, [scratches a fourth
(Mountain Lion), Knifo-feathered,
line] bom ton i-ke-i-nau ai-yiil-la-ua-w.'i.
my yo heart shelter shield (pL) •
shall givo.
[These lines, although made immediately in front of the speaker, re-
late to the four points of tbe comi)ass, tbe other two regions not being
taken into account, since it is impossible for tbe enemy to bring barm
from either above or below the plane on which tbe subject moves. It
may be well to add, also, that four (the number of the true fingers) is
tbo sacred numeral of tbe Ziinis, as with most all Indian tribes and
many other lower races.]
FHF.i: TRANSLATION.
Si! This day, my fathers, ye animal gods, although tbis country be
filled with enemies, render me precious. That my existence may not be
in any way so ever unexpectedly dared by tbe enemy, thus, O ! shelter
give ye to mo (from them). (In order) that none of the enemy may
pass tliioiigli (this line) lu'iice, O! shelter give ye to me (from them).
Long Tail |Mouiitaiii Lion], Kiiifefealbered [God of tbo Knife Wing.s],
O! givo yo shelter of my heart from them.
On (be conclusion of this juayer the fetich is breathed ii])on and re-
placed, or sometimes witiilield until after the completion of the war-
sohg and other chants in wbicb tbe three gods mentioned above are,
with others, named and exhorted, thereby, in tbe native belief, render-
ing protection doubly (x'rtain. I am of course thoroughly familiar with
Ihese war chants, rituals, etc. They abound in archaic terms and are
fraught with great interest, bnt belong more properly to another de-
partment of Zufii worship than that of the mere fetiehism ; as, indeed, do
most other recitations, chants, etc., of the War society, in any way con-
nected with this worship.
Before following tiie trail of an enemy, on finding his camp, or on
overtaking and destroying him, many ceremonials are performed, many
prayers are uttered, much the same as those described relative to the
chase, save that they are more elaborate and more irrelevant to the
subject in hand. As with the Hunter, so with th« Warrior, the fetich
is fed on the life-blood of the slain.
Other Fetiches
FETICHES OF NAVAJO ORIGIN.
TDE POM.
Among other specimens in the collection to which these notes relate
are several pieces representing the horse and domesticated sheep, of
which Plate IX, Figs. 3 and 4, are the best examples. Both are of Na-
vajo importation, by which tribe they are much prized and used. The
original of Fig. 3 represents a saddled pony, and has been carefully
carved from a small block of compact white limestone veined like Italian
marble. This kind of fetich, according to the Zunis, is manufactured
at will by privileged members of the Navajo nation, and carried about
during hunting and war excursions in "medicine bags," to insure the
strength, safety, and endurance of the animals they rei)resent.
THE SHEEP.
Plate IX, Fig. 4, represents a superb large sheep fetich of purplish-
pink lluorspar, the eyes being inlaid with small turkoises. Such are
either carried about by the shepherds or kept in their huts, and, together
with certain ceremonials, are sui)posed not only to secure fecundity of
the flocks, but also to guard them against disease, the animals of prey,
or death by accident.
AMULKTS AND CHARMS.
In addition to the animal fetiches heretofore described, many others
are found among the Zufiis as implements of their worship, and as amu-
lets or charms for a variety of purposes. The painted and plumed
prayer-sticks are of this character.
The amulets proper may be roughly divided into three classes:
1. Concretions and other strange rock formations, which,. on account
of their forms, are thought to have been portions of the gods, of their
weapons, implements, and ornanjents, their td-ap-ku-na-we (the where-
withals of Being).
2. The sacred relics of the gods, which are supposed to have been
given to man directly by their possessors, in the " days of the new,"
and include the "Gifts of the Gods" (y(jllc-te li-we).
3. The magic "medicines" which are used as i)rotective, curative, and
productive agencies, and are known as the 6 ta we and d,-kwa-we (the
"contained" and the "medicines").
AMULETS AND CHARMS.
I'jii. 2. — Mineral I'l'tiL-h.
One object, a mere concretion, will have sonietliirig about it siiggest-
inij an orjran of the human body. (See, for example, Fig. 1.) It will
then be regarded as the genital organ of some ancient being, and will be
highly i)rized, not only as a means of apjiroacliin^
the si)irit of the god to whom it is sujiixised to have
once belonged, but also as a valuable aid to the |
young man in his cominests with the women, to the
young woman in her hope to bear male children.
Again, certain minerals (Fig. 2), or fossils, etc,
(Fig. 3), will be regarded as belonging to, or i>arts
of, the gods, yet will l)e used as medicines ofwar or >■'■'=• i-Coucretion.
the chase, or by means of which water may be i)roduced or crops stim-
ulated, to say nothing of their efficacy as cures, or sources of strength,
etc. For instance, Fig. J is of aragonite, hence referred to the Up|ier
regions, and there-
^, fore valuable to
give efficacy to the
paint with whicli
plume-sticks of
rain prayers are decorated; while Fig. 3, from iis shape, is supposed
to represent tlie relic of tlie weapon or tooth ot a god, and therefore en-
<lowe(l witlt the power of 8a-wa ni-lc'ia, and lituce is preserved for gen-
erations— with an interminable vari-
ety of other things — in the Order of
the Warriors, as the ''protective
medicine of war" (Shom-i-ta-k'ia).
A little of it, rubbed on a stone and
mixed with much water, is a power ^""'- :'--l""-^«i" '•'''^li-
ful medicine for protection, with which the warrior fails not to anoint
his whole body before entering battle.
These amulets and implements of worship are well illustrated in the
National .Museum, and the subject merits extensive treatment. The
facts connected with them will throw much light upon the mental char-
acteristics and beliefs of the Zuuis. At some future time 1 hope to set
this matter forth more fully.
Note. — It is to bo regretted th.it the h.-istc in which this p.ipcr was proparcil hy th(i
author, before his de))arluro fnr New Mexico, to resiime his researches among thn
ZnDls, made it impossible for him to discuss further this interesting subject. Tho
abundant material in his possession, gained from actual membership in the order or
society under discussion, \roald have rendered this comporatiTely easy under other
circumstances. — Ed.