{"collection":"myth-cosmogony","full_text_available":true,"graph_url":"https://unchartedknowledge.5gfusion.net/v2/api/page/gutenberg_20067/graph","html_url":"https://unchartedknowledge.5gfusion.net/v2/page/gutenberg_20067","id":"gutenberg_20067","license":"Public Domain (US)","rights_basis":"gutenberg_metadata_copyright_false","source":"gutenberg","source_url":"https://www.gutenberg.org/ebooks/20067","summary":null,"tags":["Category: Archaeology & Anthropology","Category: Mythology, Legends & Folklore","Category: Religion/Spirituality","Fetishes (Ceremonial objects)","Zuni Indians -- Religion","Zuni mythology"],"text":"Produced by Verity White, Carlo Traverso and the Online\nDistributed Proofreading Team at http://www.pgdp.net (This\nfile was produced from images generously made available\nby the Biblioth\u00e8que nationale de France (BnF/Gallica) at\nhttp://gallica.bnf.fr)\n\n\n\n\n\n\n    Transcriber's Note:\n    [n,] represents a small eng.\n    [N,] represents a capital eng.\n    [\u00b4n] represents a small n with a superior acute.\n    [oe] represents an oe ligature.\n     ['] represents a prime.\n\n       *       *       *       *       *\n\nSMITHSONIAN INSTITUTION--BUREAU OF ETHNOLOGY.\n\nZU\u00d1I FETICHES.\n\nBY\n\nFRANK HAMILTON CUSHING.\n\n\n\n\nCONTENTS.\n\nZu\u00f1i philosophy                                      9\n  Worship of animals                                11\n  Origin of Zu\u00f1i Fetichism                          12\n  The Zu\u00f1i Iliad                                    12\n    The Drying of the World                         13\n  Power of the Fetiches                             15\nPrey Gods of the Six Regions                        16\n  Their origin                                      16\n    P\u00f3-shai-a[n,]-k'ia                              16\n  Their power as mediators                          18\n    M\u00ed-tsi                                          18\n  Their worship                                     19\nPrey Gods of the Hunt                               20\n  Their relation to the others                      20\n  Their origin                                      20\n    The distribution of the animals                 21\n  Their varieties                                   24\n    The Mountain Lion--Hunter God of the North      25\n    The Coyote--Hunter God of the West              26\n    The Wild Cat--Hunter God of the South           27\n    The Wolf--Hunter God of the East                28\n    The Eagle--Hunter God of the Upper Regions      29\n    The Mole--Hunter God of the Lower Regions       30\n    The Ground Owl and the Falcon                   30\n  Their relative values                             30\n  Their custodian                                   31\n  The rites of their worship                        32\n    The Day of the Council of the Fetiches          32\n    Ceremonials of the hunt                         33\n  Their power                                       39\nPrey Gods of the Priesthood of the Bow              40\n  The Knife-Feathered Monster, the Mountain Lion,\n                           and the Great White Bear 40\n  Their resemblance to the Prey Gods of the Hunt    41\n  The rites of their worship                        41\nOther Fetiches                                      44\n  Fetiches of Navajo origin                         44\n    The pony                                        44\n    The sheep                                       44\nAmulets and charms                                  44\n\n\n\nILLUSTRATIONS\n\n\nPlate I.--Prey God fetiches                                   12\n     II.--Prey God fetiches of the Six Regions                16\n    III.--Prey God fetiches of the hunt                       20\n     IV.--Mountain Lion fetiches of the chase                 24\n      V.--Coyote fetiches of the chase                        26\n     VI.--Wild Cat fetiches of the chase                      27\n    VII.--Wolf fetiches of the chase                          28\n   VIII.--Eagle fetiches of the chase                         29\n     IX.--Mole and Ground Owl fetiches                        30\n      X.--Shield and fetich of the Priesthood of the Bow      40\n     XI.--Shield and fetich of the Priesthood of the Bow      40\n\nFig  1.--Concretion                                           45\n     2.--Mineral fetich                                       45\n     3.--Fossil fetich                                        56\n\n\n\n\n\nZU\u00d1I FETICHES.\n\nBY FRANK H. CUSHING.\n\n\n\n\nZU\u00d1I PHILOSOPHY.\n\n\nThe \u00c1-shi-wi, or Zu\u00f1is, suppose the sun, moon, and stars, the sky,\nearth, and sea, in all their phenomena and elements; and all inanimate\nobjects, as well as plants, animals, and men, to belong to one great\nsystem of all-conscious and interrelated life, in which the degrees of\nrelationship seem to be determined largely, if not wholly, by the\ndegrees of resemblance. In this system of life the starting point is\nman, the most finished, yet the lowest organism; at least, the lowest\nbecause most dependent and least mysterious. In just so far as an\norganism, actual or imaginary, resembles his, is it believed to be\nrelated to him and correspondingly mortal; in just so far as it is\nmysterious, is it considered removed from him, further advanced,\npowerful, and immortal. It thus happens that the animals, because alike\nmortal and endowed with similar physical functions and organs, are\nconsidered more nearly related to man than are the gods; more nearly\nrelated to the gods than is man, because more mysterious, and\ncharacterized by specific instincts and powers which man does not of\nhimself possess. Again, the elements and phenomena of nature, because\nmore mysterious, powerful and immortal, seem more closely related to the\nhigher gods than are the animals; more closely related to the animals\nthan are the higher gods, because their manifestations often resemble\nthe operations of the former.\n\nIn consequence of this, and through the confusion of the subjective\nwith the objective, any element or phenomenon in nature, which is\nbelieved to possess a personal existence, is endowed with a personality\nanalogous to that of the animal whose operations most resemble its\nmanifestation. For instance, lightning is often given the form of a\nserpent, with or without an arrow-pointed tongue, because its course\nthrough the sky is serpentine, its stroke instantaneous and destructive;\nyet it is named W\u00ed-lo-lo-a-ne, a word derived not from the name of the\nserpent itself, but from that of its most obvious trait, its gliding,\nzigzag motion. For this reason, the serpent is supposed to be more\nnearly related to lightning than to man; more nearly related to man than\nis lightning, because mortal and less mysterious. As further\nillustrative of the interminable relationships which are established on\nresemblances fancied or actual, the flint arrow-point may be cited.\nAlthough fashioned by man, it is regarded as originally the gift or\n\"flesh\" of lightning, as made by the power of lightning, and rendered\nmore effective by these connections with the dread element; pursuant of\nwhich idea, the zigzag or lightning marks are added to the shafts of\narrows. A chapter might be written concerning this idea, which may\npossibly help to explain the Celtic, Scandinavian, and Japanese beliefs\nconcerning \"elf-shafts,\" and \"thunder-stones,\" and \"bolts.\"\n\nIn like manner, the supernatural beings of man's fancy--the \"master\nexistences\"--are supposed to be more nearly related to the personalities\nwith which the elements and phenomena of nature are endowed than to\neither animals or men; because, like those elements and phenomena, and\nunlike men and animals, they are connected with remote tradition in a\nmanner identical with their supposed existence to-day, and therefore are\nconsidered immortal.\n\nTo the above descriptions of the supernatural beings of Zu\u00f1i Theology\nshould be added the statement that all of these beings are given the\nforms either of animals, of monsters compounded of man and beast, or of\nman. The animal gods comprise by far the largest class.\n\nIn the Zu\u00f1i, no general name is equivalent to \"the gods,\" unless it be\nthe two expressions which relate only to the higher or creating and\ncontrolling beings--the \"causes,\" Creators and Masters,\n\"P\u00ed-kwain=\u00e1-h\u00e2-i\" (Surpassing Beings), and \"\u00c1-t\u00e4-tchu\" (All-fathers),\nthe beings superior to all others in wonder and power, and the \"Makers\"\nas well as the \"Finishers\" of existence. These last are classed with the\nsupernatural beings, personalities of nature, object beings, etc., under\none term--\n\n_a._ \u00cd-shothl-ti-mon=\u00e1-h\u00e2-i, from _\u00ed-shothl-ti-mo-na_=ever recurring,\nimmortal, and _\u00e1-h\u00e2-i_=beings.\n\nLikewise, the animals and animal gods, and sometimes even the\nsupernatural beings, having animal or combined animal and human\npersonalities, are designated by one term only--\n\n_b._ K'ia-pin=\u00e1-h\u00e2-i, from _k'ia-pin-na_=raw, and _\u00e1-h\u00e2-i_=beings. Of\nthese, however, three divisions are made:\n\n(1.) K'ia-pin-\u00e1-h\u00e2-i=game animals, specifically applied to those animals\nfurnishing flesh to man.\n\n(2.) K'i\u00e4-shem-\u00e1-h\u00e2-i, from _k'i\u00e4-we_=water, _she-man_=wanting, and\n_\u00e1-h\u00e2-i_=beings, the water animals, specially applied not only to them,\nbut also to all animals and animal gods supposed to be associated\nsacredly with water, and through which water is supplicated.\n\n(3.) W\u00e9-ma-\u00e1-h\u00e2-i, from _we-ma_=prey, and _\u00e1-h\u00e2-i_=beings, \"Prey\nBeings,\" applied alike to the prey animals and their representatives\namong the gods. Finally we have the terms--\n\n_c._ Ak-na=\u00e1-h\u00e2-i, from _\u00e1k-na_=done, cooked, or baked, ripe, and\n_\u00e1-h\u00e2-i_=beings, the \"Done Beings,\" referring to mankind; and\n\n_d_. \u00c4sh-i-k'ia=\u00e1-h\u00e2-i, from _\u00e4[']sh-k'ia_=made, finished, and\n_\u00e1-h\u00e2-i_=beings, \"Finished Beings,\" including the dead of mankind.\n\nThat very little distinction is made between these orders of life, or\nthat they are at least closely related, seems to be indicated by the\nabsence from the entire language of any general term for _God_. True,\nthere are many beings in Zu\u00f1i Mythology godlike in attributes,\nanthropomorphic, monstrous, and elemental, which are known as the\n\"Finishers or makers of the paths of life,\" while the most superior of\nall is called the \"Holder of the paths (of our lives),\" H\u00e2[']-no-o-na\nw\u00ed-la-po-na. Not only these gods, but all supernatural beings, men,\nanimals, plants, and many objects in nature, are regarded as personal\nexistences, and are included in the one term _\u00e1-h\u00e2-i_, from _\u00e1_, the\nplural particle signifying \"all,\" and _h\u00e2-i_, being or life,=\"Life,\"\n\"the Beings.\" This again leads us to the important and interesting\nconclusion that all beings, whether deistic and supernatural, or\nanimistic and mortal, are regarded as belonging to one system; and that\nthey are likewise believed to be related by blood seems to be indicated\nby the fact that human beings are spoken of as the \"children of men,\"\nwhile _all_ other beings are referred to as \"the Fathers,\" the\n\"All-fathers,\" and \"Our Fathers.\"\n\n\nTHE WORSHIP OF ANIMALS.\n\nIt naturally follows from the Zu\u00f1i's philosophy of life, that his\nworship, while directed to the more mysterious and remote powers of\nnature, or, as he regards them, existences, should relate more\nespecially to the animals; that, in fact, the animals, as more nearly\nrelated to himself than are these existences, more nearly related to\nthese existences than to himself, should be frequently made to serve as\nmediators between them and him. We find this to be the case. It follows\nlikewise that in his inability to differentiate the objective from the\nsubjective, he should establish relationships between natural objects\nwhich resemble animals and the animals themselves; that he should even\nultimately imitate these animals for the sake of establishing such\nrelationships, using such accidental resemblances as his _motives_, and\nthus developing a conventionality in all art connected with his worship.\nIt follows that the special requirements of his life or of the life of\nhis ancestors should influence him to select as his favored mediators or\naids those animals which seemed best fitted, through peculiar\ncharacteristics and powers, to meet these requirements. This, too, we\nfind to be the case, for, preeminently a man of war and the chase, like\nall savages, the Zu\u00f1i has chosen above all other animals those which\nsupply him with food and useful material, together with the animals\nwhich prey on them, giving preference to the latter. Hence, while the\nname of the former class is applied preferably as a _general_ term to\nall animals and animal gods, as previously explained, the name of the\nlatter is used with equal preference as a term for all fetiches\n(W\u00e9-ma-we), whether of the prey animals themselves or of other animals\nand beings. Of course it is equally natural, since they are connected\nwith man both in the scale of being and in the power to supply his\nphysical wants more nearly than are the higher gods, that the animals or\nanimal gods should greatly outnumber and even give character to all\nothers. We find that the Fetiches of the Zu\u00f1is relate mostly to the\nanimal gods, and principally to the prey gods.\n\n\nORIGIN OF ZU\u00d1I FETICHISM.\n\nThis fetichism seems to have arisen from the relationships heretofore\nalluded to, and to be founded on the myths which have been invented to\naccount for those relationships. It is therefore not surprising that\nthose fetiches most valued by the Zu\u00f1is should be either natural\nconcretions (Plate I, Fig. 6), or objects in which the evident original\nresemblance to animals has been only heightened by artificial means\n(Plate IV, Fig. 7; Plate V, Fig. 4; Plate VI, Figs. 3,6, 8; Plate VIII,\nFigs. 1, 3, 4, 5; Plate IX, Fig. 1).\n\nAnother highly prized class of fetiches are, on the contrary, those\nwhich are elaborately carved, but show evidence, in their polish and\ndark patina, of great antiquity. They are either such as have been found\nby the Zu\u00f1is about pueblos formerly inhabited by their ancestors or are\ntribal possessions which have been handed down from generation to\ngeneration, until their makers, and even the fact that they were made by\nany member of the tribe, have been forgotten. It is supposed by the\npriests (\u00c1-shi-wa-ni) of Zu\u00f1i that not only these, but all true\nfetiches, are either actual petrifactions of the animals they represent,\nor were such originally. Upon this supposition is founded the following\ntradition, taken, as are others to follow, from a remarkable mythologic\nepic, which I have entitled the Zu\u00f1i Iliad.\n\n[Illustration: PREY GOD FETICHES.]\n\n\nTHE ZU\u00d1I ILIAD.\n\nAlthough oral, this epic is of great length, metrical, rythmical even\nin parts, and filled with archaic expressions nowhere to be found in the\nmodern Zu\u00f1i. It is to be regretted that the original diction cannot here\nbe preserved. I have been unable, however, to record literally even\nportions of this piece of aboriginal literature, as it is jealously\nguarded by the priests, who are its keepers, and is publicly repeated by\nthem only once in four years, and then only in the presence of the\npriests of the various orders. As a member of one of the latter, I was\nenabled to listen to one-fourth of it during the last recitation,\nwhich occurred in February, 1881. I therefore give mere abstracts,\nmostly furnished from memory, and greatly condensed, but pronounced\ncorrect, so far as they go, by one of the above-mentioned priests.\n\nTHE DRYING OF THE WORLD.\n\nIn the days when all was new, men lived in the four caverns of the lower\nregions (\u00c1-wi-t\u00ebn t\u00e9-huthl-na-kw\u00efn=the \"Four Wombs of the World\"). In\nthe lowermost one of these men first came to know of their existence. It\nwas dark, and as men increased they began to crowd one another and were\nvery unhappy. Wise men came into existence among them, whose children\nsupplicated them that they should obtain deliverance from such a\ncondition of life.\n\nIt was then that the \"Holder of the Paths of Life,\" the Sun-father,\ncreated from his own being two children, who fell to earth for the good\nof all beings (\u00da-a-nam \u00e1tch-pi-ah-k'oa). The Sun-father endowed these\nchildren with immortal youth, with power even as his own power, and\ncreated for them a bow (\u00c1-mi-to-lan-ne,=the Rain Bow) and an arrow\n(W\u00ed-lo-lo-a-ne,=Lightning). For them he made also a shield like unto his\nown, of magic power, and a knife of flint, the great magic war knife\n(S\u00e1-wa-ni-k'ia \u00e4[']-tchi-\u00eb-ne). The shield (P\u00ed-al-lan-ne) was a mere\nnetwork of sacred cords (P\u00ed-tsau-pi-wi,=cotton) on a hoop of wood, and\nto the center of this net-shield was attached the magic knife.\n\nThese children cut the face of the world with their magic knife, and\nwere borne down upon their shield into the caverns in which all men\ndwelt. There, as the leaders of men, they lived with their children,\nmankind.\n\nThey listened to the supplications of the priests. They built a ladder\nto the roof of the first cave and widened with their flint knife and\nshield the aperture through which they had entered. Then they led men\nforth into the second cavern, which was larger and not quite so dark.\n\nEre long men multiplied and bemoaned their condition as before. Again\nthey besought their priests, whose supplications were once more listened\nto by the divine children. As before, they led all mankind into the\nthird world. Here it was still larger and like twilight, for the light\nof the Sun himself sifted down through the opening. To these poor\ncreatures (children) of the dark the opening itself seemed a blazing\nsun.\n\nBut as time went on men multiplied even as they had before, and at last,\nas at first, bemoaned their condition. Again the two children listened\nto their supplications, and it was then that the children of men first\nsaw the light of their father, the Sun.\n\nThe world had been covered with water. It was damp and unstable.\nEarthquakes disturbed its surface. Strange beings rose up through it,\nmonsters and animals of prey. As upon an island in the middle of a great\nwater, the children of men were led forth into the light of their\nfather, the Sun. It blinded and heated them so that they cried to one\nanother in anguish, and fell down, and covered their eyes with their\nbare hands and arms, for men were black then, like the caves they came\nfrom, and naked, save for a covering at the loins of rush, like yucca\nfiber, and sandals of the same, and their eyes, like the owl's, were\nunused to the daylight.\n\nEastward the two children began to lead them, toward the Home of the\nSun-father.\n\nNow, it happened that the two children, saw that the earth must be dried\nand hardened, for wherever the foot touched the soil water gathered--as\nmay be seen even in the rocks to-day--and the monsters which rose forth\nfrom the deep devoured the children of men. Therefore they consulted\ntogether and sought the advice of their creator, the Sun-father. By his\ndirections, they placed their magic shield upon the wet earth. They drew\nfour lines a step apart upon the soft sands. Then the older brother said\nto the younger, \"Wilt thou, or shall I, take the lead?\"\n\n\"I will take the lead,\" said the younger.\n\n\"Stand thou upon the last line,\" said the older.\n\nAnd when they had laid upon the magic shield the rainbow, and across it\nthe arrows of lightning, toward all the quarters of the world, the\nyounger brother took his station facing toward the right. The older\nbrother took his station facing toward the left. When all was ready,\nboth braced themselves to run. The older brother drew his arrow to the\nhead, let fly, and struck the rainbow and the lightning arrows midway,\nwhere they crossed. Instantly, _thlu-tchu!_ shot the arrows of lightning\nin every direction, and fire rolled over the face of the earth, and the\ntwo gods followed the courses of their arrows of lightning.\n\nNow that the surface of the earth was hardened, even the animals of\nprey, powerful and like the fathers (gods) themselves, would have\ndevoured the children of men; and the Two thought it was not well that\nthey should all be permitted to live, \"for,\" said they, \"alike will the\nchildren of men and the children of the animals of prey multiply\nthemselves. The animals of prey are provided with talons and teeth; men\nare but poor, the finished beings of earth, therefore the weaker.\"\n\nWhenever they came across the pathway of one of these animals, were he\ngreat mountain lion or but a mere mole, they struck him with the fire of\nlightning which they carried in their magic shield. _Thlu!_ and\ninstantly he was shriveled and burnt into stone.\n\nThen said they to the animals that they had thus changed to stone, \"That\nye may not be evil unto men, but that ye may be a great good unto them,\nhave we changed you into rode everlasting. By the magic breath of prey,\nby the heart that shall endure forever within you, shall ye be made to\nserve instead of to devour mankind.\"\n\nThus was the surface of the earth hardened and scorched and many of all\nkinds of beings changed to stone. Thus, too, it happens that we find,\nhere and there throughout the world, their forms, sometimes large like\nthe beings themselves, sometimes shriveled and distorted. And we often\nsee among the rocks the forms of many beings that live no longer, which\nshows us that all was different in the \"days of the new.\"\n\nOf these petrifactions, which are of course mere concretions or\nstrangely eroded rock-forms, the Zu\u00f1is say, \"Whomsoever of us may be met\nwith the light of such great good fortune may _see_ (discover, find)\nthem and should treasure them for the sake of the sacred (magic) power\nwhich was given them in the days of the new. For the spirits of the\nWe-ma-\u00e1-h\u00e2-i still live, and are pleased to receive from us the Sacred\nPlume (of the heart--L\u00e4-sho-a-ni), and sacred necklace of treasure\n(Thl\u00e2-thle-a); hence they turn their ears and the ears of their brothers\nin our direction that they may hearken to our prayers (sacred talks) and\nknow our wants.\"\n\n\nPOWER OF THE FETICHES.\n\nThis tradition not only furnishes additional evidence relative to the\npreceding statements, but also, taken in connection with the following\nbelief, shows quite clearly to the native wherein lies the power of his\nfetiches. It is supposed that the hearts of the great animals of prey\nare infused with a spirit or medicine of magic influence over the hearts\nof the animals they prey upon, or the game animals (K'ia-pin-\u00e1-h\u00e2-i);\nthat their breaths (the \"Breath of Life\"--H\u00e2-i-an-pi-nan-ne--and soul\nare synonymous in Zu\u00f1i Mythology), derived from their hearts, and\nbreathed upon their prey, whether near or far, never fail to overcome\nthem, piercing their hearts and causing their limbs to stiffen, and the\nanimals themselves to lose their strength. Moreover, the roar or cry of\na beast of prey is accounted its S\u00e1-wa-ni-k'ia, or magic medicine of\ndestruction, which, heard by the game animals, is fatal to them, because\nit charms their senses, as does the breath their hearts. Since the\nmountain lion, for example, lives by the blood (\"life fluid\") and flesh\nof the game animals, and by these alone, he is endowed not only with the\nabove powers, but with peculiar powers in the senses of sight and smell.\nMoreover, these powers, as derived from his heart, are preserved in his\nfetich, since his heart still lives, even though his person be changed\nto stone.\n\n\n\n\n\nPREY GODS OF THE SIX REGIONS.\n\n\nTHEIR ORIGIN.\n\nTherefore it happens that the use of these fetiches is chiefly connected\nwith the chase. To this, however, there are some exceptions. One of\nthese may be partly explained by the following myth concerning\nP\u00f3-shai-a[n,]-k'ia, the God (Father) of the Medicine societies or sacred\nesoteric orders, of which there are twelve in Zu\u00f1i, and others among the\ndifferent pueblo tribes. He is supposed to have appeared in human form,\npoorly clad, and therefore reviled by men; to have taught the ancestors\nof the Zu\u00f1i, Taos, Oraibi, and Co\u00e7onino Indians their agricultural and\nother arts, their systems of worship by means of plumed and painted\nprayer-sticks; to have organized their medicine societies; and then to\nhave disappeared toward his home in Sh\u00ed-p\u00e4-pu-li-ma (from\n_shi-p\u00ed-a_=mist, vapor; _u-lin_=surrounding; and _i-mo-na_=sitting place\nof--\"The mist-enveloped city\"), and to have vanished beneath the world,\nwhence he is said to have departed for the home of the Sun. He is still\nthe conscious auditor of the prayers of his children, the invisible\nruler of the spiritual Sh\u00ed-p\u00e4-pu-li-ma, and of the lesser gods of the\nmedicine orders, the principal \"Finisher of the Paths of our Lives.\" He\nis, so far as any identity can be established, the \"Montezuma\" of\npopular and usually erroneous Mexican tradition.\n\n\nP\u00d3-SHAI-A[N,]-K'IA.\n\nIn ancient times, while yet all beings belonged to one family,\nP\u00f3-shai-a[n,]-k'ia, the father of our sacred bands, lived with his\nchildren (disciples) in the City of the Mists, the middle place (center)\nof the Medicine societies of the world. There he was guarded on all\nsides by his six warriors, \u00c1-pi-thlan sh\u00ed-wa-ni (_p\u00ed-thlan_=bow,\n_sh\u00ed-wa-ni_=priests), the prey gods; toward the North by the Mountain\nLion (Long Tail); toward the West by the Bear (Clumsy Foot); toward the\nSouth by the Badger (Black Mark Face); toward the East by the Wolf (Hang\nTail); above by the Eagle (White Cap); and below by the Mole. When he\nwas about to go forth into the world, he divided the universe into six\nregions, namely, the North (P\u00ef[']sh-lan-kw\u00efn t\u00e1h-na=Direction of the\nSwept or Barren place); the West (K'i\u00e4[']-li-shi-\u00efn-kw\u00efn\nt\u00e1h-na=Direction of the Home of the Waters); the South (\u00c1-la-ho-\u00efn-kw\u00efn\nt\u00e1h-na=Direction of the Place of the Beautiful Bed); the East\n(T\u00e9-lu-a-\u00efn-kw\u00efn t\u00e1h-na=Direction of the Home of Day); the Upper Regions\n(\u00cd-ya-ma-\u00efn-kw\u00efn t\u00e1h-na=Direction of the Home of the High); and the\nLower Regions (Ma-ne-lam-\u00efn-kw\u00efn t\u00e1h-na=Direction of the Home of the\nLow).\"\n\n[Illustration: PREY GOD FETICHES OF THE SIX REGIONS.]\n\nAll, save the first of these terms, are archaic. The modern names for\nthe West, South, East, Upper and Lower Regions signifying\nrespectively--\"The Place of Evening,\" \"The Place of the Salt Lake\" (Las\nSalinas), \"The Place whence comes the Day,\" \"The Above,\" and \"The\nBelow.\"\n\nIn the center of the great sea of each of these regions stood a very\nancient sacred place (T\u00e9-thl\u00e4-shi-na-kw\u00efn), a great mountain peak. In\nthe North was the Mountain Yellow, in the West the Mountain Blue, in the\nSouth the Mountain Red, in the East the Mountain White, above the\nMountain All-color, and below the Mountain Black.\n\nWe do not fail to see in this clear reference to the natural colors of\nthe regions referred to--to the barren north and its auroral hues, the\nwest with its blue Pacific, the rosy south, the white daylight of the\neast, the many hues of the clouded sky, and the black darkness of the\n\"caves and holes of earth.\" Indeed, these colors are used in the\npictographs and in all the mythic symbolism of the Zu\u00f1is, to indicate\nthe directions or regions respectively referred to as connected with\nthem.\n\nThen said P\u00f3-shai-a[n,]-k'ia to the Mountain Lion (Plate II, Fig. 1),\n\"Long Tail, thou art stout of heart and strong of will. Therefore give I\nunto thee and unto thy children forever the mastership of the gods of\nprey, and the guardianship of the great Northern World (for thy coat is\nof yellow), that thou guard from that quarter the coming of evil upon my\nchildren of men, that thou receive in that quarter their messages to me,\nthat thou become the father in the North of the sacred medicine orders\nall, that thou become a Maker of the Paths (of men's lives).\"\n\nThither went the Mountain Lion. Then said P\u00f3-shai-a[n,]-k'ia to the Bear\n(Plate II, Fig. 2), \"Black Bear, thou art stout of heart and strong of\nwill. Therefore make I thee the younger brother of the Mountain Lion,\nthe guardian and master of the West, for thy coat is of the color of the\nland of night,\" etc.\n\nTo the Badger (Plate II, Fig. 3), \"Thou art stout of heart but _not_\nstrong of will. Therefore make I thee the younger brother of the Bear,\nthe guardian and master of the South, for thy coat is ruddy and marked\nwith black and white equally, the colors of the land of summer, which is\nred, and stands between the day and the night, and thy homes are on the\nsunny sides of the hills,\" etc.\n\nTo the White Wolf (Plate II, Fig. 4), \"Thou art stout of heart and\nstrong of will. Therefore make I thee the younger brother of the Badger,\nthe guardian and master of the East, for thy coat is white and gray, the\ncolor of the day and dawn,\" etc.\n\nAnd to the Eagle (Plate II, Fig. 5), he said: \"White Cap (Bald Eagle),\nthou art passing stout of heart and strong of will. Therefore make I\nthee the younger brother of the Wolf, the guardian and master of the\nUpper regions, for thou fliest through the skies without tiring, and thy\ncoat is speckled like the clouds,\" etc.\n\n\"Prey Mole (Plate II, Fig. 6), thou art stout of heart and strong of\nwill. Therefore make I thee the younger brother of the Eagle, the\nguardian and master of the Lower regions, for thou burrowest through the\nearth without tiring, and thy coat is of black, the color of the holes\nand caves of earth,\" etc.\n\n\nTHEIR POWER AS MEDIATORS.\n\nThus it may be seen that all these animals are supposed to possess not\nonly the guardianship of the six regions, but also the mastership, not\nmerely geographic, but of the medicine powers, etc., which are supposed\nto emanate from them; that they are the mediators between men and\nP\u00f3-shai-a[n,]-ki'a, and conversely, between the latter and men.\n\nAs further illustrative of this relationship it may not be amiss to add\nthat, aside from representing the wishes of men to P\u00f3-shai-a[n,]-ki'a,\nby means of the spirits of the prayer plumes, which, it is supposed, the\nprey gods take into his presence, and which are, as it were, memoranda\n(like _quippus_) to him and other high gods of the prayers of men, they\nare also made to bear messages to men from him and his associated gods.\n\nFor instance, it is believed that any member of the medicine orders who\nneglects his religious duties as such is rendered liable to punishment\n(H\u00e4[']-ti-a-k'ia-na-k'ia=reprehension) by P\u00f3-shai-a[n,]-ki'a through\nsome one of his warriors.\n\nAs illustrative of this, the story of an adventure of M\u00ed-tsi, an Indian\nwho \"still lives, but limps,\" is told by the priests with great emphasis\nto any backsliding member.\n\nM\u00cd-TSI.\n\nM\u00ed-tsi was long a faithful member of the Little Fire order\n(Ma-ke-ts\u00e1-na-kwe), but he grew careless, neglected his sacrifices, and\nresigned his rank as \"Keeper of the Medicines,\" from mere laziness. In\nvain his fathers warned him. He only grew hot with anger. One day M\u00ed-tsi\nwent up on the mesas to cut corral posts. He sat down to eat his dinner.\nA great black bear walked out of the thicket near at hand and leisurely\napproached him. M\u00ed-tsi dropped his dinner and climbed a neighboring\nlittle dead pine tree. The bear followed him and climbed it, too. M\u00ed-tsi\nbegan to have sad thoughts of the words of his fathers.\n\n\"Alas,\" he cried, \"pity me, my father from the West-land!\" In vain he\npromised to be a good Ma-ke-ts\u00e1-na-kwe. Had not P\u00f3-shai-a[n,]-ki'a\ncommanded?\n\nSo the black bear seized him by the foot and pulled until M\u00ed-tsi\nscreamed from pain; but, cling as he would to the tree, the bear pulled\nhim to the ground. Then he lay down on M\u00ed-tsi and pressed the wind out\nof him so that he forgot. The black bear started to go; but eyed M\u00ed-tsi.\nM\u00ed-tsi kicked. Black bear came and pressed his wind out again. It hurt\nM\u00ed-tsi, and he said to himself, \"Oh dear me! what shall I do? The father\nthinks I am not punished enough.\" So he kept very still. Black bear\nstarted again, then stopped and looked at M\u00ed-tsi, started and stopped\nagain, growled and moved off, for M\u00ed-tsi kept very still. Then the black\nbear went slowly away, looking at M\u00ed-tsi all the while, until he passed\na little knoll. M\u00ed-tsi crawled away and hid under a log. Then, when he\nthought himself man enough, he started for Zu\u00f1i. He was long sick, for\nthe black bear had eaten his foot. He \"still lives and limps,\" but he is\na good Ma-ke-ts\u00e1-na-kwe. Who shall say that P\u00f3-shai-a[n,]-k'ia did not\ncommand?\n\n\nTHEIR WORSHIP.\n\nThe prey gods, through their relationship to P\u00f3-shai-a[n,]-k'ia, as\n\"Makers of the Paths of Life,\" are given high rank among the gods. With\nthis belief, their fetiches are held \"as in captivity\" by the priests of\nthe various medicine orders, and greatly venerated by them as mediators\nbetween themselves and the animals they represent. In this character\nthey are exhorted with elaborate prayers, rituals, and ceremonials.\nGrand sacrifices of plumed and painted prayer-sticks (T\u00e9thl-na-we) are\nmade annually by the \"Prey Brother Priesthood\" (W\u00e9-ma \u00e1-pa-pa\n\u00e1-shi-wa-ni) of these medicine societies, and at the full moon of each\nmonth lesser sacrifices of the same kind by the male members of the\n\"Prey gentes\" (W\u00e9-ma \u00e1-no-ti-we) of the tribe.\n\n\n\n\n\nPREY GODS OF THE HUNT.\n\n\nTHEIR RELATION TO THE OTHERS.\n\nThe fetich worship of the Zu\u00f1is naturally reaches its highest and most\ninteresting development in its relationship to the chase, for the\nWe-ma-\u00e1-h\u00e2-i are considered _par excellence_ the gods of the hunt. Of\nthis class of fetiches, the special priests are the members of the\n\"Great Coyote People\" (S\u00e1-ni-a-k'ia-kwe, or the Hunting Order), their\nkeepers, the chosen members of the Eagle and Coyote gentes and of the\nPrey Brother priesthood.\n\nThe fetiches in question (Plate III) represent, with two exceptions, the\nsame species of prey animals as those supposed to guard the six regions.\nThese exceptions are, the Coyote (S\u00fas-ki, Plate III, Fig. 2), which\nreplaces the Black Bear of the West, and the Wild Cat (T\u00e9-pi, Plate III,\nFig. 3), which takes the place of the Badger of the South.\n\nIn the prayer-songs of the S\u00e1-ni-a-k\u00eda-kwe, the names of all of these\nprey gods are, with two exceptions, given in the language of the Rio\nGrande Indians. This is probably one of the many devices for securing\ngreater secrecy, and rendering the ceremonials of the Hunter Society\nmysterious to other than members. The exceptions are, the Coyote, or\nHunter god of the West, known by the archaic name of Thl\u00e4[']-k'i\u00e4-tchu,\ninstead of by its ordinary name of S\u00fas-ki, and the Prey Mole or god of\nthe Lower regions (Plate III, Fig. 5), which is named Ma\u00ed-tu-pu, also\narchaic, instead of K'i\u00e4[']-lu-tsi. Yet in most of the prayer and\nritualistic recitals of this order all of these gods are spoken of by\nthe names which distinguish them in the other orders of the tribe.\n\n[Illustration: PREY GOD FETICHES OF THE HUNT.]\n\n\nTHEIR ORIGIN.\n\nWhile all the prey gods of the hunt are supposed to have functions\ndiffering both from those of the six regions and those of the Priesthood\nof the Bow, spoken of further on, they are yet referred, like those of\nthe first class, to special divisions of the world. In explanation of\nthis, however, quite another myth is given. This myth, like the first,\nis derived from the epic before referred to, and occurs in the latter\nthird of the long recital, where it pictures the tribes of the Zu\u00f1is,\nunder the guidance of the Two Children, and the K\u00e2[']-k\u00e2 at\nK\u00f3-thlu-\u00ebl-lon-ne, now a marsh-bordered lagune situated on the eastern\nshore of the Colorado Chiquito, about fifteen miles north and west from\nthe pueblo of San Juan, Arizona, and nearly opposite the mouth of the\nRio Concho. This lagune is probably formed in the basin or crater of\nsome extinct geyser or volcanic spring, as the two high and wonderfully\nsimilar mountains on either side are identical in formation with those\nin which occur the cave-craters farther south on the same river. It has,\nhowever, been largely filled in by the _d\u00e9bris_ brought down by the Zu\u00f1i\nRiver, which here joins the Colorado Chiquito. K\u00f3-thlu-\u00ebl-lon signifies\nthe \"standing place (city) of the K\u00e2[']-k\u00e2\" (from _K\u00e2_=a contraction of\nK\u00e2[']-k\u00e2, the sacred dance, and _thlu-\u00ebl-lon_=standing place).\n\nTHE DISTRIBUTION OF THE ANIMALS.\n\nMen began their journey from the Red River, and the K\u00e2[']-k\u00e2 still\nlived, as it does now, at K\u00f3-thlu-\u00ebl-lon-ne, when the wonderful Snail\nPeople (not snails, as may be inferred, but a tribe of that name), who\nlived in the \"Place of the Snails\" (K'i\u00e1-ma-k'ia-kw\u00efn), far south of\nwhere Zu\u00f1i now is, caused, by means of their magic power, all the game\nanimals in the whole world round about to gather together in the great\nforked ca\u00f1on-valley under their town, and there to be hidden.\n\nThe walls of this ca\u00f1on were high and insurmountable, and the whole\nvalley although large was filled full of the game animals, so that their\nfeet rumbled and rattled together like the sound of distant thunder, and\ntheir horns crackled like the sound of a storm in a dry forest. All\nround about the ca\u00f1on these passing wonderful Snail People made a road\n(line) of magic medicine and sacred meal, which road, even as a corral,\nno game animal, even though great Elk or strong Buck Deer, could pass.\n\nNow, it rained many days, and thus the tracks of all these animals\ntending thither were washed away. Nowhere could the K\u00e2[']-k\u00e2 or the\nchildren of men, although they hunted day after day over the plains and\nmountains, on the mesas and along the ca\u00f1on-valleys, find prey or trace\nof prey.\n\nThus it happened that after many days they grew hungry, almost famished.\nEven the great strong Sh\u00e1'-la-k'o and the swift S\u00e1-la-mo-pi-a walked\nzigzag in their trails, from the weakness of hunger. At first the mighty\nK\u00e2[']-k\u00e2 and men alike were compelled to eat the bones they had before\ncast away, and at last to devour the soles of their moccasins and even\nthe deer-tail ornaments of their dresses for want of the flesh of\nK'iap-in-\u00e1-h\u00e2-i, Game animals.\n\nStill, day after day, though weak and disheartened, men and the\nK\u00e2[']-k\u00e2 sought game in the mountains. At last a great Elk was given\nliberty. His sides shook with tallow, his dewlap hung like a bag, so\nfleshy was it, his horns spread out like branches of a dead tree, and\nhis crackling hoofs cut the sands and even the rocks as he ran westward.\nHe circled far off toward the Red River, passed through the Round\nValley, and into the northern ca\u00f1ons. The Sh\u00e1'-la-k'o was out hunting.\nHe espied the deep tracks of the elk and fleetly followed him. Passing\nswift and strong was he, though weak from hunger, and ere long he came\nin sight of the great Elk. The sight gladdened and strengthened him; but\nalas! the Elk kept his distance as he turned again toward the\nhiding-place of his brother animals. On and on the Sha'-la-k'o followed\nhim, until he came to the edge of a great ca\u00f1on, and peering over the\nbrink discovered the hiding-place of all the game animals of the world.\n\n\"Aha! so here you all are,\" said he. \"I'll hasten back to my father,\nP\u00e1-u-ti-wa,[1] who hungers for flesh, alas! and grows weak.\" And like\nthe wind the Sh\u00e1'-la-k'o returned to K\u00f3-thlu-\u00ebl-lon-ne. Entering, he\ninformed the K\u00e2[']-k\u00e2, and word was sent out by the swift\nS\u00e1-la-mo-pi-a[2] to all the We-ma-\u00e1-h\u00e2-i for counsel and assistance, for\nthe We-ma-\u00e1-h\u00e2-i were now the Fathers of men and the K\u00e2[']-k\u00e2 . The\nMountain Lion, the Coyote, the Wild Cat, the Wolf, the Eagle, the\nFalcon, the Ground Owl, and the Mole were summoned, all hungry and lean,\nas were the K\u00e2'-k\u00e2 and the children of men, from want of the flesh of\nthe game animals. Nevertheless, they were anxious for the hunt and moved\nthemselves quickly among one another in their anxiety. Then the passing\nswift runners, the S\u00e1-la-mo-pi-a, of all colors, the yellow, the blue,\nthe red, the white, the many colored, and the black, were summoned to\naccompany the We-ma-\u00e1-h\u00e2-i to the ca\u00f1on-valley of the Snail People. Well\nthey knew that passing wonderful were the Snail People, and that no easy\nmatter would it be to overcome their medicine and their magic. But they\nhastened forth until they came near to the ca\u00f1on. Then the\nSh\u00e1'-la-k'o,[3] who guided them, gave directions that they should make\nthemselves ready for the hunt.\n\nWhen all were prepared, he opened by his sacred power the magic corral\non the northern side, and forth rushed a great buck Deer.\n\n\"Long Tail, the corral has been opened for thee. Forth comes thy game,\nseize him!\" With great leaps the Mountain Lion overtook and threw the\nDeer to the ground, and fastened his teeth in his throat.\n\nThe corral was opened on the western side. Forth rushed a Mountain\nSheep.\n\n\"Coyote, the corral has been opened for thee. Forth comes thy game,\nseize him!\" The Coyote dashed swiftly forward. The Mountain Sheep dodged\nhim and ran off toward the west. The Coyote crazily ran about yelping\nand barking after his game, but the Mountain Sheep bounded from rock to\nrock and was soon far away. Still the Coyote rushed crazily about, until\nthe Mountain Lion commanded him to be quiet. But the Coyote smelled the\nblood of the Deer and was beside himself with hunger. Then the Mountain\nLion said to him disdainfully, Satisfy thy hunger on the blood that I\nhave spilled, for to-day thou hast missed thy game; and thus ever will\nthy descendants like thee blunder in the chase. As thou this day\nsatisfiest thy hunger, so also by the blood that the hunter spills or\nthe flesh that he throws away shall thy descendants forever have being.\"\n\n[Footnote 1: The chief god of the K\u00e2[']-k\u00e2, now represented by masks,\nand the richest costuming known to the Zu\u00f1is, which are worn during the\nwinter ceremonials of the tribe.]\n\n[Footnote 2: The S\u00e1-la-mo-pi-a are monsters with round heads, long\nsnouts, huge feathered necks, and human bodies. They are supposed to\nlive beneath the waters, to come forth or enter snout foremost. They\nalso play an important part in the K\u00e2'-k\u00e2 or sacred dances of winter.]\n\n[Footnote 3: Monster human bird forms, the warrior chiefs of\nP\u00e1-u-ti-wa, the representatives of which visit Zu\u00f1i, from their supposed\nwestern homes in certain springs, each New Year. They are more than\ntwelve feet high, and are carried swiftly about by persons concealed\nunder their dresses.]\n\nThe corral was opened on the southern side. An Antelope sprang forth.\nWith bounds less strong than those of the Mountain Lion, but nimbler,\nthe Wild Cat seized him and threw him to the ground.\n\nThe corral was opened on the eastern side. Forth ran the \u00d3-ho-li (or\nalbino antelope). The Wolf seized and threw him. The Jack Rabbit was let\nout. The Eagle poised himself for a moment, then swooped upon him. The\nCotton Tail came forth. The Prey Mole waited in his hole and seized him;\nthe Wood Rat, and the Falcon made him his prey; the Mouse, and the\nGround Owl quickly caught him.\n\nWhile the We-ma-\u00e1-h\u00e2-i were thus satisfying their hunger, the game\nanimals began to escape through the breaks in the corral. Forth through\nthe northern door rushed the Buffalo, the great Elk, and the Deer, and\ntoward the north the Mountain Lion, and the yellow S\u00e1-la-mo-pi-a swiftly\nfollowed and herded them, to the world where stands the yellow mountain,\nbelow the great northern ocean.\n\nOut through the western gap rushed the Mountain Sheep, herded and driven\nby the Coyote and the blue S\u00e1-la-mo-pi-a, toward the great western\nocean, where stands the ancient blue mountain.\n\nOut through the southern gap rushed the Antelope, herded and driven by\nthe Wild Cat and the red S\u00e1-la-mo-pi-a, toward the great land of summer,\nwhere stands the ancient red mountain.\n\nOut through the eastern gap rushed the \u00d3-ho-li, herded and driven by the\nWolf and the white S\u00e1-la-mo-pi-a, toward where \"they say\" is the eastern\nocean, the \"Ocean of day\", wherein stands the ancient white mountain.\n\nForth rushed in all directions the Jack Rabbit, the Cotton Tail, the\nBats, and the Mice, and the Eagle, the Falcon, and the Ground Owl\ncircled high above, toward the great \"Sky ocean,\" above which stands the\nancient mountain of many colors, and they drove them over all the earth,\nthat from their homes in the air they could watch them in all places;\nand the S\u00e1-la-mo-pi-a of many colors rose and assisted them.\n\nInto the earth burrowed the Rabbits, the Bats, and the Mice, from the\nsight of the Eagle, the Falcon, and the Ground Owl, but the Prey Mole\nand the black S\u00e1-la-mo-pi-a thither followed them toward the four\ncaverns (wombs) of earth, beneath which stands the ancient black\nmountain.\n\nThen the earth and winds were filled with rumbling from the feet of the\ndeparting animals, and the Snail People saw that their game was\nescaping; hence the world was filled with the wars of the K\u00e2[']-k\u00e2, the\nSnail People, and the children of men.\n\nThus were let loose the game animals of the world. Hence the Buffalo,\nthe Great Elk, and the largest Deer are found mostly in the north, where\nthey are ever pursued by the great Mountain Lion; but with them escaped\nother animals, and so not alone in the north are the Buffalo, the Great\nElk, and the Deer found.\n\nAmong the mountains and the ca\u00f1ons of the west are found the Mountain\nSheep, pursued by the Coyote; but with them escaped many other animals;\nhence not alone in the west are the Mountain Sheep found.\n\nToward the south escaped the Antelopes, pursued by the Wild Cat. Yet\nwith them escaped many other animals; hence not alone in the south are\nthe Antelopes found.\n\nToward the east escaped the \u00d3-ho-li, pursued by the Wolf; but with them\nescaped many other animals; hence not alone in the east are the\n\u00d3-ho-li-we found.\n\nForth in all directions escaped the Jack Rabbits, Cotton Tails, Rats,\nand Mice; hence over all the earth are they found. Above them in the\nskies circle the Eagle, the Falcon, and the Ground Owl; yet into the\nearth escaped many of them, followed by the Prey Mole; hence beneath the\nearth burrow many.\n\nThus, also, it came to be that the Yellow Mountain Lion is the master\nPrey Being of the north, but his younger brothers, the blue, the red,\nthe white, the spotted, and the black Mountain Lions wander over the\nother regions of earth. Does not the spotted Mountain Lion (evidently\nthe Ocelot) live among the _high_ mountains of the south?\n\nThus, too, was it with the Coyote, who is the master of the West, but\nwhose younger brothers wander over all the regions; and thus, too, with\nthe Wild Cat and the Wolf.\n\nIn this tradition there is an attempt, not only to explain the special\ndistribution throughout the six regions, of the Prey animals and their\nprey, but also to account for the occurrence of animals in regions other\nthan those to which, according to this classification, they properly\nbelong.\n\n[Illustration: MOUNTAIN LION FETICHES OF THE CHASE--HUNTER GOD\nOF THE NORTH]\n\n\nTHEIR VARIETIES.\n\nWe find, therefore, that each one of the six species of Prey animals is\nagain divided into six varieties, according to color, which determines\nthe location of each variety in that one or other of the regions with\nwhich its color agrees, yet it is supposed to owe allegiance to its\nrepresentative, whatsoever this may be or wheresoever placed. For\ninstance, the Mountain Lion is primarily god of the North, but he is\nsupposed to have a representative (younger brother) in the West (the\nblue Mountain Lion), another in the South (the Red), in the East (the\nWhite), in the Upper regions (the Spotted), and in the Lower regions\n(the black Mountain Lion).\n\nHence, also, there are six varieties of the fetich representing any one\nof these divisions, the variety being determined by the color, as\nexpressed either by the material of which the fetich is formed, or the\npigment with which it is painted, or otherwise, as, for example, by\ninlaying. (Plate III, Fig. 4, and Plate VII, Fig. 2.)\n\nTHE MOUNTAIN LION--HUNTER GOD OF THE NORTH.\n\nAccording to this classification, which is native, the fetiches of the\nMountain Lions are represented on Plate IV. They are invariably\ndistinguished by the tail, which is represented very long, and laid\nlengthwise of the back from the rump nearly or quite to the shoulders,\nas well as by the ears, which are quite as uniformly rounded and not\nprominent.\n\nThe fetich of the yellow Mountain Lion (H\u00e2[']k-ti t\u00e4[']sh-a-na\nthl\u00fap-tsi-na), or God of the North (Plate IV, Fig. 1), is of yellow\nlimestone.[1] It has been smoothly carved, and is evidently of great\nantiquity, as shown by its polish and patina, the latter partly of\nblood. The anus and eyes are quite marked holes made by drilling. An\narrow-point of flint is bound to the back with cordage of cotton, which\nlatter, however, from its newness, seems to have been recently added.\n\nThe fetich of the blue Mountain Lion, of the West (H\u00e2[']k-ti\nt\u00e4[']sh-a-na thl\u00ed-a-na), is represented in Plate IV, Fig. 2. The\noriginal is composed of finely veined azurite or carbonate of copper,\nwhich, although specked with harder serpentinous nodules, is almost\nentirely blue. It has been carefully finished, and the ears, eyes,\nnostrils, mouth, tail, anus, and legs are clearly cut.\n\nThe fetich of the white Mountain Lion, of the East (H\u00e2[']k-ti\nt\u00e4[']sh-a-na k'\u00f3-ha-na), is represented by several specimens, two of\nwhich are reproduced in Plate IV, Figs. 3 and 4. The former is very\nsmall and composed of compact white limestone, the details being\npronounced, and the whole specimen finished with more than usual\nelaboration. The latter is unusually large, of compact gypsum or\nalabaster, and quite carefully carved. The eyes have been inlaid with\nturkoises, and there is cut around its neck a groove by which the beads\nof shell, coral, &c., were originally fastened. A large arrow-head of\nchalcedony has been bound with cords of cotton flatwise along one side\nof the body.\n\nThe only fetich representing the red Mountain Lion, of the South\n(H\u00e2[']k-ti t\u00e4[']sh-a-na \u00e1-ho-na), in the collection was too imperfect\nfor reproduction.\n\n[Footnote 1: I am indebted to Mr. S.F. Emmons, of the Geological\nSurvey, for assisting me to determine approximately the mineralogical\ncharacter of these specimens.]\n\nThe fetich of the spotted or many-colored Mountain Lion (H\u00e2[']k-ti\nt\u00e4[']sh-a-na s\u00fa-pa-no-pa _or_ \u00ed-to-pa-nah-na-na), of the Upper regions,\nis also represented by two specimens (Plate IV, Figs. 5 and 6), both of\nfibrous aragonite in alternating thin and thick lamin\u00e6, or bands of\ngrayish yellow, white, and blue. Fig. 5 is by far the more elaborate of\nthe two, and is, indeed, the most perfect fetich in the collection. The\nlegs, ears, eyes, nostrils, mouth, tail, anus, and genital organs (of\nthe male) are carefully carved, the eyes being further elaborated by\nmosaics of minute turkoises. To the right side of the body, \"over the\nheart,\" is bound with blood-blackened cotton cords a delicate flint\narrow-point, together with white shell and coral beads, and, at the\nbreast, a small triangular figure of an arrow in haliotus, or abalone.\n\nThe fetich of the black Mountain Lion (H\u00e2[']k-ti t\u00e4[']sh-a-na\nsh\u00ed-k'ia-na) (Pl. IV, Fig. 7) is of gypsum, or white limestone, but has\nbeen painted black by pigment, traces of which are still lodged on\nportions of its surface.\n\nTHE COYOTE--HUNTER GOD OF THE WEST.\n\nThe fetiches of the Coyote, or God of the West, and his younger\nbrothers, represented on Plate V, are called T\u00e9thl-po-k'ia, an archaic\nform of the modern word S\u00fas-k'i w\u00e9-ma-we (Coyote fetiches), from\n_t\u00e9thl-nan_,=a sacred prayer-plume, and _p\u00f3-an_,=an object or locality\non or toward which anything is placed, a depository, and _k'ia_=the\nactive participle. They are usually distinguished by horizontal or\nslightly drooping tails, pointed or small snouts, and erect ears.\nAlthough the Coyote of the West is regarded as the master of the Coyotes\nof the other five regions, yet, in the prayers, songs, and recitations\nof the S\u00e1-ni-a-k'ia-kwe, and Prey Brother Priesthood, the Coyote of the\nNorth is mentioned first. I therefore preserve the same sequence\nobserved in describing the Mountain Lion fetiches.\n\nThe fetich of the yellow Coyote (S\u00fas-k'i thl\u00fap-tsi-na), of the North, is\nrepresented in Plate V, Fig. 1. The original is of compact white\nlimestone stained yellow. The attitude is that of a coyote about to\npursue his prey (l\u00e1-hi-na \u00ed-mo-na), which has reference to the\nintemperate haste on the part of this animal, which usually, as in the\nforegoing tradition, results in failure.\n\nThe fetich of the blue Coyote, of the West (S\u00fas-k'i\nl\u00f3-k'ia-na--signifying in reality blue gray, the color of the coyote,\ninstead of blue=thl\u00ed-a-na), is shown, in Plate V, Fig. 2. This fetich is\nalso of compact white limestone, of a yellowish gray color, although\ntraces of blue paint and large turkois eyes indicate that it was\nintended, like Plate III, Fig. 3, to represent the God of the West.\n\nThe fetich of the red Coyote (S\u00fas-k'i \u00e1-ho-na), of the South, is\nrepresented by Plate V, Fig. 4, which, although of white\nsemi-translucent calcite, has been deeply stained with red paint.\n\n[Illustration: THE COYOTE FETICHES OF THE CHASE--HUNTER GOD OF THE\nWEST.]\n\n[Illustration: WILD CAT FETICHES OF THE CHASE--HUNTER GOD OF THE\nSOUTH.]\n\nTwo examples of the fetich of the white Coyote (S\u00fas-k'i k'\u00f3-ha-na), of\nthe East, are shown in Plate V, Figs. 4 and 5. They are both of compact\nwhite limestone. The first is evidently a natural fragment, the feet\nbeing but slightly indicated by grinding, the mouth by a deep cut\nstraight across the snout, and the eyes by deeply drilled depressions,\nthe deep groove around, the neck being designed merely to receive the\nnecklace. The second, however, is more elaborate, the pointed chin,\nhorizontal tail, and pricked-up ears being distinctly carved, and yet in\nform the specimen resembles more a weasel than a coyote.\n\nThe fetich of the many-colored Coyote (S\u00fas-k'i \u00ed-to-pa-nah-na-na), of\nthe Upper regions, is reproduced in Plate V, Fig. 6, which represents\nthe male and female together, the latter being indicated merely by the\nsmaller size and the shorter tail. They are both of aragonite. This\nconjoined form of the male and female fetiches is rare, and is\nsignificant of other powers than those of the hunt.\n\nThe black Coyote (S\u00fas-k'i sh\u00ed-k'ia-na), of the Lower regions, is\nrepresented by Plate V, Fig. 7, the original of which is of compact\nwhite limestone or yellowish-gray marble, and shows traces of black\npaint or staining.\n\nTHE WILD-CAT--HUNTER GOD OF THE SOUTH.\n\nThe fetiches of the Wild Cat, the principal of which is God of the\nSouth, are represented on Plate VI. They are characterized by short\nhorizontal tails and in most cases by vertical faces and short ears,\nless erect than in the fetiches of the Coyote.\n\nPlate VI, Fig. 1, represents the fetich of the yellow Wild Cat (T\u00e9-pi\nthl\u00fap-tsi-na) of the North. Although of yellow limestone, it is stained\nnearly black with blood. A long, clearly-chipped arrow-point of\nchalcedony is bound with blood-stained cotton cordage along the right\nside of the figure, and a necklace of white shell beads (K\u00f3-ha-kwa),\nwith one of black stone (Kew\u00ed-na-kwa) among them, encircles the neck.\n\nPlate VI, Fig. 2, represents the fetich of the blue Wild Cat (T\u00e9-pi\nthl\u00ed-a-na), of the West. It is formed from basaltic clay of a\ngrayish-blue color, and is furnished with an arrow-point of jasper (jasp\nvernis), upon which, is laid a small fragment of turkois, both secured\nto the back of the specimen with sinew taken from the animal\nrepresented. Plate VI, Fig. 3, likewise represents the fetich of the\nWild Cat of the West. It is a fragment from a thin vein of malachite and\nazurite, or green and blue carbonate of copper, and has been but little\nchanged from its original condition.\n\nPlate VI, Fig. 4, represents the red Wild Cat (T\u00e9-pi \u00e1-ho-na), of the\nSouth. Although formed from gypsum or yellow limestone, its color has\nbeen changed by the application of paint. It is supplied with the usual\nnecklace and arrow-point of the perfect fetich, secured by bands of\nsinew and cotton.\n\nBoth Figs. 5 and 6 of Plate VI represent the fetich of the white Wild\nCat (T\u00e9 pi k'\u00f3-ha-na), of the East, and are of compact white limestone\ncarefully fashioned and polished, the one to represent the perfect\nanimal, the other the f[oe]tus. This specimen, like Plate V, Fig. 6, has\na significance other than that of a mere fetich of the chase, a\nsignificance connected with the Phallic worship of the Zu\u00f1is, on which\nsubject I hope ere many years to produce interesting evidence.\n\nPlate VI, Fig. 7, represents the fetich of the many-colored Wild Cat\n(T\u00e9-pi s\u00fa-pa-no-pa), of the Upper regions, which is made of basaltic\nclay, stained black with pitch and pigment, and furnished with a flake\nof flint and a small fragment of chrysocolla, both of which are attached\nto the back of the figure with a binding of sinew.\n\nPlate VI, Fig. 8, represents, according to the Zu\u00f1is, a very ancient and\nvalued fetich of the black Wild Cat (T\u00e9-pi sh\u00ed-k'ia-na), of the Lower\nregions. It is little more than a concretion of compact basaltic rock,\nwith slight traces of art. Its natural form, however, is suggestive of\nan animal. Long use has polished its originally black surface to the hue\nof lustrous jet.\n\nTHE WOLF--HUNTER GOD OF THE EAST.\n\nThe fetiches of the Wolf, God of the East, and of his younger brothers\n(I\u00fa-na-wi-ko w\u00e9-ma-we) are represented on Plate VII. They are\ncharacterized by erect attitudes, usually oblique faces, pricked-up\nears, and \"hanging tails.\"\n\nPlate VII, Fig. 1, is a representation of the fetich of the yellow Wolf\n(I\u00fa-na-wi-ko thl\u00fap-tsi-na), of the North. It is of yellow indurated\nclay-stone. In this example the legs are much longer than in most\nspecimens, for nearly all these figures are either natural fragments or\nconcretions slightly improved on by art, or are figures which have been\nsuggested by and derived from such fragments or concretions. Moreover,\nthe ceremonials to be described further on require that they should be\n\"able to stand alone\"; therefore they are usually furnished with only\nrudimentary legs. The tail is only indicated, while in nearly all other\nWolf fetiches it is clearly cut down the rump, nearly to the gambol\njoint.\n\nPlate VII, Fig. 2, represents a fetich of the blue Wolf (I\u00fa-na-wi-ko\nthl\u00ed-a-na), of the West. It is of gray sandstone, stained first red,\nthen blue, the latter color being further indicated by settings of green\nturkois on either side and along the back, as well as in the eyes.\n\nPlate VII, Fig. 3, represents the fetich of the red Wolf (I\u00fa-na-wi-ko\n\u00e1-ho-na), of the South. It is but crudely formed from a fragment of\nsiliceous limestone, the feet, ears, and tail being represented only by\nmere protuberances. Although the material is naturally of a\nyellowish-gray color, it has been stained red.\n\nPlate VII, Fig. 4, represents the fetich of the white Wolf (I\u00fa-na-wi-ko\nk'\u00f3-ha-na), of the East. It is of very white, compact limestone. The\nhanging tail, erect ears, attitude, &c., are better shown in this than\nperhaps in any other specimen of the class in the collection. It has,\nhowever, been broken through the body and mended with black pitch.\n\n[Illustration: WOLF FETICHES OF THE CHASE--HUNTER GOD OF THE EAST.]\n\n[Illustration: EAGLE FETICHES OF THE CHASE--HUNTER GOD OF THE UPPER\nREGIONS.]\n\nPlate VII, Fig. 5, represents the fetich, of the many-colored Wolf\n(I\u00fa-na-wi-ko \u00ed-to-pa-nah-na-na), of the Upper regions. The original is\nof fine-grained sandstone of a gray color, stained in some places\nfaintly with red and other tints. The mouth, eyes, ear tips, and tail\nhave been touched with black to make them appear more prominent.\n\nPlate VII, Fig. 6, represents the fetich of the black Wolf (I\u00fa-na-wi-ko\nsh\u00ed-k'ia-na), of the Lower regions. Although uncommonly large and\ngreatly resembling in form the bear, it possesses the oblique face,\nupright ears, hanging tail, and other accepted characteristics of the\nWolf.\n\nTHE EAGLE--HUNTER GOD OF THE UPPER REGIONS.\n\nThe fetiches of the Eagle, God of the Upper regions, and his younger\nbrothers of the other regions (K'i\u00e4[']-k'i\u00e4-li w\u00e9-ma-we) are represented\non Plate VIII. They are characterized merely by rude bird forms, with\nwings either naturally or very conventionally carved (Figs. 3 and 6).\nFurther details are rarely attempted, from the fact that all the other\nprincipal prey animals are quadrupeds, and the simple suggestion of the\nbird form is sufficient to identify the eagle among any of them.\n\nPlate VIII, Fig. 1, represents the fetich of the yellow Eagle\n(K'i\u00e4[']-k'i\u00e4-li thl\u00fap-tsi-na), of the Northern skies. It consists\nmerely of the head and shoulders, very rudely formed of white limestone\nand painted with yellow ocher. This specimen is doubtless a natural\nfragment very little altered by art.\n\nPlate VIII, Fig. 2, represents the fetich of the blue Eagle\n(K'i\u00e4[']-k'i\u00e4-li l\u00f3-k'ia-na), of the Western skies. It is quite\nelaborately carved, supplied with a pedestal, and pierced through the\nbody to facilitate suspension. For during ceremonials, to be described\nfurther on, the fetiches of the Eagle are usually suspended, although\nsometimes, like those of the quadrupeds, they are placed on the floor,\nas indicated by the pedestal furnished to this specimen. Although of\ncompact white limestone, this fetich is made to represent the blue Eagle\nby means of turkois eyes and a green stain over the body. A small pink\nchalcedony arrow-point is attached to the back between the wings by\nmeans of a single sinew band passed around the tips of the latter and\nthe tail and under the wings over the shoulders.\n\nPlate VIII, Fig. 3, represents the fetich of the red Eagle\n(K'i\u00e4[']-k'i\u00e4-li \u00e1-ho-na), of the Southern skies. Like Fig. 42, this is\ndoubtless a nearly natural fragment of very fine-grained red sandstone,\nthe wings being indicated by deep lines which cross over the back, and\nthe rump grooved to receive the cord with which to secure to the back an\narrow-point. The breast is perforated.\n\nPlate VIII, Fig. 4, is a nearly natural fragment of compact white\nlimestone, representing the white Eagle (K'i\u00e4[']-k'i\u00e4-li k'\u00f3-ha-na), of\nthe Eastern skies. No artificial details, save the eyes, which are\nfaintly indicated, have been attempted on this specimen.\n\nPlate VIII, Fig. 5, represents, in compact yellow limestone, the\nspeckled Eagle (K'i\u00e4[']-k'i\u00e4-li s\u00fa-tchu-tchon-ne) of the Upper regions,\nthe drab color of the body being varied by fragments of pure turkois\ninserted into the eyes, breast, and back. A notch in the top and front\nof the head probably indicates that the specimen was once supplied with\na beak, either of turkois or of white shell. It is perforated lengthwise\nthrough the breast.\n\nPlate VIII, Fig. 6, is a representation of a thoroughly typical\nconventional fetich of the black Eagle (K'i\u00e4[']-k'i\u00e4-li kw\u00edn-ne) of the\nLower regions. It is of calcite, stained lustrous black. A cotton cord\naround the neck supplies the place of the original \"necklace.\"\n\nTHE MOLE--HUNTER GOD OF THE LOWER REGIONS.\n\nThe fetiches of the Mole, or God of the Lower regions (K'i\u00e4[']-lu-tsi\nw\u00e9-ma-we, in the sacred orders; Ma\u00ed-tu-pu w\u00e9-ma-we, in the order of the\nHunt), are represented in the collection by only two specimens, Plate\nII, Fig. 6, and Plate IX, Fig. 1. The figure of a third specimen, taken\nfrom one of my sketches of the original in Zu\u00f1i, is given on Plate III,\nFig. 5.\n\nThese fetiches being unpopular, because considered less powerful than\nthose of the larger gods of prey, are very rare, and are either rude\nconcretions with no definite form (Plate II, Fig. 6), or almost equally\nrude examples of art, as in Plate IX, Fig. 1, which represents the\nfetich of the white Mole (Ma\u00ed-tu-pu k\u00f3-ha-na) of the Eastern Lower\nregions. It consists merely of a natural slab of fine white limestone.\n\nNevertheless, value is sometimes attached to the Mole, from the fact\nthat it is able by burrowing to lay traps for the largest game of earth,\nwhich it is supposed to do consciously. For this reason it is sometimes\nrepresented with surprising fidelity, as in Plate III, Fig. 5.\n\nTHE GROUND OWL AND THE FALCON.\n\nThe fetiches of the Ground Owl (the Prairie Dog\nvariety--Thl\u00e1-po-po-ke'-a' w\u00e9-ma-we) of all regions, are still more\nrarely represented and even less prized than those of the Mole. The only\nexample in the collection is reproduced in Plate IX, Fig. 2. The\noriginal is quite carefully formed of soft white limestone, and is\nperforated to facilitate suspension.\n\nThe Falcon fetiches (P\u00ed-pi w\u00e9-ma-we) are included in the Eagle species,\nas they are called the younger brothers of the Eagle, and supply the\nplace of the red Eagle which variety is met with very rarely.\n\n[Illustration: THE MOLE AND THE GROUND-OWL FETICHES--HUNTER GODS OF THE\nLOWER REGIONS AND ALL REGIONS.\n\nTHE NAVAJO FETICHES--PHALLIC GODS OF THE FLOCKS.]\n\n\nTHEIR RELATIVE VALUES.\n\nThe relative value of these varieties of fetiches depends largely upon\nthe rank of the Animal god they represent. For instance, the Mountain\nLion is not only master of the North, which takes precedence over\nall the other \"ancient sacred spaces\" (T\u00e9-thl\u00e4-shi-na-we) or regions,\nbut is also the master of all the other Prey gods, if not of all other\nterrestrial animals. Notwithstanding the fact that the Coyote, in the\nOrder of the Hunt (the Coyote society or the S\u00e1-ni-a-k'ia-kwe), is given\nfor traditional reasons higher _sacred_ rank than the Mountain Lion, he\nis, as a Prey Being, one degree lower, being god of the West, which\nfollows the North, in order of importance. Hence we find the Mountain\nLion and Coyote fetiches far more prized than any of the others, and\ncorrespondingly more numerous. The Coyote in rank is younger brother of\nthe Mountain Lion, just as the Wild Cat is younger brother of the\nCoyote, the Wolf of the Wild Cat, and so on to the Mole, and less\nimportant Ground Owl. In relationship by blood, however, the yellow\nMountain Lion is accounted older brother of the blue, red, white,\nspotted, and black Mountain Lions; the blue Coyote, older brother of the\nred, white, yellow, mottled or spotted, and black Coyotes. So the Wild\nCat of the South is regarded as the older brother of the Wild Cats of\nall the other five regions. And thus it is respectively with, the Wolf,\nthe Eagle, and the Mole. We find, therefore, that in the North all the\ngods of Prey are represented, as well as the Mountain Lion, only they\nare yellow. In the West all are represented, as well as the Coyote, only\nthey are blue; and thus throughout the remaining four regions.\n\nThe Mountain Lion is further believed to be the special hunter of the\nElk, Deer, and Bison (no longer an inhabitant of New Mexico). His fetich\nis, therefore, preferred by the hunter of these animals. So, also, is\nthe fetich of the Coyote preferred by the hunter of the Mountain Sheep;\nthat of the Wild Cat, by the hunter of the Antelope; that of the Wolf,\nby the hunter of the rare and highly-valued \u00d3-ho-li; those of the Eagle\nand Falcon, by the hunter of Rabbits; and that of the Mole, by the\nhunter of other small game.\n\nThe exception to this rule is individual, and founded upon the belief\nthat any one of the gods of Prey hunts to some extent the special game\nof all the other gods of Prey. Hence, any person who may discover either\na concretion or natural object or an ancient fetich calling to mind or\nrepresenting any one of the Prey gods will regard it as his special\nfetich, and almost invariably prefer it, since he believes it to have\nbeen \"meted to\" him (a[\u00b4n]-ik-tchi-a-k'ia) by the gods.\n\n\nTHEIR CUSTODIAN.\n\nAlthough these fetiches are thus often individual property, members of\nthe S\u00e1-ni-a-k'ia-kwe, and of the Eagle and Coyote gentes, as well as\npriests included in the Prey God Brotherhood, are required to deposit\ntheir fetiches, when not in use, with the \"Keeper of the Medicine of the\nDeer\" (N\u00e1l-e-ton \u00ed-lo-na), who is usually, if not always, the head\nmember of the Eagle gens.\n\nIt rests with these memberships and these alone to perfect the fetiches\nwhen found, and to carry on at stated intervals the ceremonials and\nworship connected with them.\n\nWhen not in use, either for such ceremonials or for the hunt, these\ntribal fetiches are kept in a very ancient vessel of wicker-work, in the\nHouse of the Deer Medicine (N\u00e1l-e-ton \u00edn-kw\u00efn), which is usually the\ndwelling place of the keeper.\n\n\nTHE RITES OF THEIR WORSHIP.\n\nTHE DAY OF THE COUNCIL OF THE FETICHES.\n\nThe principal ceremonial connected with the worship of the Prey Beings\ntakes place either a little before or after the winter solstice or\nnational New Year.\n\nThis is due to the fact that many of the members of the above-mentioned\nassociations also belong to other societies, and are required on the\nexact night of the New Year to perform other religious duties than those\nconnected with the fetich worship. Hence, the fetiches or gods of prey\nhave their special New Year's day, called W\u00e9-ma-a-wa \u00fa-pu-k'ia t\u00e9-wa-ne\n(\"The day of the council of the fetiches\").\n\nOn this occasion is held the grand council of the fetiches. They are all\ntaken from their place of deposit and arranged, according to species and\ncolor, in front of a symbolic slat altar on the floor of the council\nchamber in a way I have attempted to indicate, as far as possible, by\nthe arrangement of the figures on the plates, the quadrupeds being\nplaced upright, while the Eagles and other winged fetiches are suspended\nfrom the rafters by means of cotton cords. Busily engaged in observing\nother ceremonials and debarred from actual entrance, until my recent\ninitiation into the Priesthood of the Bow, I have unfortunately never\nwitnessed any part of this ceremonial save by stealth, and cannot\ndescribe it as a whole. I reserve the right, therefore, to correct any\ndetails of the following at some future day.\n\nThe ceremonials last throughout the latter two-thirds of a night. Each\nmember on entering approaches the altar, and with prayer-meal in hand\naddresses a long prayer to the assembly of fetiches, at the close of\nwhich he scatters the prayer-meal over them, breathes on and from his\nhand, and takes his place in the council. An opening prayer-chant,\nlasting from one to three hours, is then sung at intervals, in which\nvarious members dance to the sound of the constant rattles, imitating at\nthe close of each stanza the cries of the beasts represented by the\nfetiches.\n\nAt the conclusion of the song, the \"Keeper of the Deer Medicine,\" who\nis master priest of the occasion, leads off in the recitation of a long\nmetrical ritual, in which he is followed by the two warrior priests with\nshorter recitations, and by a prayer from another priest (of uncertain\nrank). During these recitations, responses like those of the litany in\nthe Church of England may be heard from the whole assembly, and at their\nclose, at or after sunrise, all members flock around the altar and\nrepeat, prayer-meal in hand, a concluding invocation. This is followed\nby a liberal feast, principally of game, which is brought in and served\nby the women, with additional recitations and ceremonials. At this\nfeast, portions of each kind of food are taken out by every member for\nthe Prey gods, which portions are sacrificed by the priests, together\nwith the prayer plume-sticks, several of which are supplied by each\nmember.\n\nCEREMONIALS OF THE HUNT.\n\nSimilar midnight ceremonials, but briefer, are observed on the occasion\nof the great midwinter tribal hunts, the times for which are fixed by\nthe Keeper of the Deer Medicine, the master and warrior priests of the\nS\u00e1-ni-a-k'ia-kwe; and the religious observances accompanying and\nfollowing which would form one of the most interesting chapters\nconnected with the fetich worship of the Zu\u00f1i's.\n\nThese ceremonials and tribal hunts are more and more rarely observed, on\naccount of the scarcity of game and of the death a few years since of\nthe warrior priest above mentioned, without whose assistance they cannot\nbe performed. This position has been recently refilled, and I hope\nduring the coming winter to be enabled, not only to witness one of these\nobservances, but also to join in it; a privilege which will be granted\nto me on account of my membership in the order of the Priesthood of the\nBow.\n\nAny hunter, provided he be one privileged to participate in the above\ndescribed ceremonials--namely, a Prey brother--supplies himself, when\npreparing for the chase, not only with his weapons, &c., but also with a\nfavorite or appropriate prey fetich. In order to procure the latter he\nproceeds, sooner or later before starting, to the House of the Deer\nMedicine (N\u00e1l-e-ton \u00ef[']n-kw\u00efn), where the vessel containing the\nfetiches is brought forth by the Keeper or some substitute, and placed\nbefore him. Pacing in the direction of the region to which belongs the\nparticular fetich which he designs to use, he sprinkles into and over\nthe vessel sacred prayer or medicine meal. Then holding a small quantity\nof the meal in his left hand, over the region of his heart, he removes\nhis head-band and utters the following prayer:\n\n Ma: L\u00fa-k'ia y\u00e4t-ton-n\u00e9, hom t\u00e4-tch\u00fa, hom tsi-t\u00e1,      tom lithl h\u00e2\nWhy!    This        day,  my  father,  my mother, (to)thee  here  I\n\n  t\u00e9-kw\u00efn-te  t\u00e9-\u00e4-tip, o-n\u00e1 \u00ebl-le-te-k'i\u00e1.  Hothl     yam   \u00e1-t\u00e4-tch\u00fa\nunexpectedly      have trail     overtaken. Soever  for my     Fathers\n                       (by) road\n\n       K\u00e2-k\u00e2 A[']-shi-wa-n\u00ed,  w\u00e9-ma    \u00e1-shi-wa-n\u00ed, K'ia-pin-a-h\u00e2-\u00ed\nsacred dance  priest-(gods),   Prey  priest-(gods),    the     gods\n                                                    animal   beings\n\n  aw\u00ebn h\u00e2 lithl      yam       te-li-ki-n\u00e1  yel-le-te-u-k'o-n\u00e1\ntheirs  I  here       my     sacred things  made ready (which)\n                for them    (plumes, etc.,\n                       literally relatives\n                           of the species)\n\n  te-li-ki-n\u00e1 i-thle-a-n\u00e1n  tom lithl h\u00e2 o-n\u00e1 \u00ebl-le-te-k'i\u00e1;  tom\nsacred things    with (me) unto  here  I road     overtaken; unto\n                  bringing thee            by         (have) thee\n                                        trail\n\nlithl h\u00e2 h\u00e4l-lo-wa-ti-n\u00e1n  thle-a-\u00fa  tom  an   t\u00e9-ap-k'o-nan\n here  I     good fortune (ad)dress  thy own wherewith (thou\n                                                 hast being)\n\n\u00e4[']n-ti-shem-\u00e1n a-k'i\u00e1   yam \u00e1-wi-te-lin  tsi-t\u00e1, h\u00e2 lithl\n     wishing for hence, to my   all earth   mother  I  here\n\n        t\u00e9-u-su a-k'i\u00e1  \u00f3-ne y\u00e2thl kwai-k'ia-n\u00e1.\n  (with prayer) hence, trail  over go out shall.\n(-from), prayer\n\n    L\u00e9-we     \u00fa-lokh nan thla-n\u00e1 tom   te-ap-k'o-n\u00e1n  sho-hi-t\u00e1 tom\nThus much   (of the)       great thy wherewith (thou (the) deer thy\n               world                     hast being)\n\n    pi-nan a-k'i\u00e1    a-u-la-sh\u00f3.  Awen shi-n\u00e1n,  awen k'i\u00e1h-kw\u00efn\n      wind     by encircle about Their    flesh their life fluid\nbreath (of  hence wander around.                         (blood)\n     life)\n\n hothl \u00e1n-ti-she-m\u00e1n a-k'i\u00e1,   le-hok t\u00e9-u-su a k'i\u00e1 h\u00e2  \u00f3-ne\nsoever       wanting   hence   yonder  prayer  hence  I trail\n                            (from me)           with\n\n  kwa\u00ed k'ia-n\u00e1.\ngo out (shall).\n\nKwa-\u00ed-no-ti-nam  hothl    yam    t\u00e9-ap-k'o-n\u00e1n     a-k'i\u00e1   hom   t\u00e2\n   Without fail where-    thy  wherewith (thou hence (by) to me thou\n  (unfailingly) soever for me      hast being)\n\n\nke-ts\u00e4-ti-k'ia-n\u00e1.     Hom   t\u00e2 t\u00e9-k'o-ha-n\u00e1 an-\u00edk tchi-a-t\u00fa.\n happy (make, do). Unto me thou  (the) light  meet with (_do_).\n\nFREE TRANSLATION.\n\nWhy (of course)--\n\nThis day, my father (or, my mother), here I, (as if) unexpectedly, meet\nthee with whatsoever I have made ready of the sacred things of my\nfathers, the priest gods of the sacred dances, the priest gods of the\nPrey (beings). These sacred things bringing I have here overtaken thee,\nand with their good fortune I here address thee. Wishing for that\nwhereby thou hast being, I shall go forth from here prayerfully upon the\ntrails of my earth-mother.\n\nThroughout the whole of this great country, they whereby thou hast\nbeing, the deer, by the command of thy wind of life (breath), wander\nabout. It is wishing for their flesh and blood that I shall go forth\nyonder prayerfully out over the trails.\n\nLet it be without fail that thou shall make me happy with that whereby\nthou hast being. Grant unto me the light of thy favor.\n\nThen scattering forth the prayer-meal in the direction he proposes to\ntake on the hunt, he chooses from the vessel the fetich, and pressing it\nto or toward his lips breaths from, it and exclaims:\n\nHa! \u00e9-lah-kw\u00e1, hom t\u00e4-tch\u00fa (hom tsi-t\u00e1), l\u00fa-k'ia y\u00e4t-ton-n\u00e9   o-n\u00e9\nAh!    Thanks,  my father,  (my mother),    this        day trails\n\ny\u00e4thl \u00ebh-kw\u00e9 ta-pan h\u00e2 t\u00e9-u-su a-k'i\u00e1,    o-n\u00e9  y\u00e4thl kwa\u00ed-k'ia-n\u00e1.\n over  ahead taking  I  prayer    with  trails   over go out shall.\n\nFREE TRANSLATION.\n\nAh! Thanks, my father (or, my mother), this day I shall follow (thee)\nforth over the trails. Prayerfully over the trails I shall go out.\n\nShould a party be going to the hunt together, all repair to the House of\nthe Deer Medicine, repeating, one by one, the above prayers and\nceremonial as the fetiches are drawn.\n\nThe fetich is then placed in a little crescent-shaped bag of buckskin\nwhich the hunter wears suspended over the left breast (or heart) by a\nbuckskin thong, which is tied above the right shoulder. With it he\nreturns home, where he hangs it up in his room and awaits a favorable\nrain or snow storm, meanwhile, if but a few days elapse, retaining the\nfetich in his own house. If a hunter be not a member of the orders above\nmentioned, while he must ask a member to secure a fetich for him, in the\nmanner described, still he is quite as privileged to use it as is the\nmember himself, although his chances for success are not supposed to be\nso good as those of the proper owner.\n\nDuring his journey out the hunter picks from the heart of the _yucca_,\nor Spanish bayonet, a few thin leaves, and, on reaching the point where\nan animal which he wishes to capture has rested, or whence it has newly\ntaken flight, he deposits, together with sacrifices hereinafter to be\nmentioned, a spider knot (h\u00f3-tsa-na mu kw\u00ed-ton-ne), made of four strands\nof these yucca leaves. This knot must be tied like the ordinary\ncat-knot, but invariably from right to left, so that the ends of the\nfour strands shall spread out from the center as the legs of a spider\nfrom its body. The knot is further characterized by being tied quite\nawkwardly, as if by a mere child. It is deposited on the spot over which\nthe heart of the animal is supposed to have rested or passed. Then a\nforked twig of cedar is cut and stuck very obliquely into the ground, so\nthat the prongs stand in a direction opposite to that of the course\ntaken by the animal, and immediately in front, as it were, of the fore\npart of its heart, which is represented as entangled in the knot.\n\nThis process, in conjunction with the roar of the animal, which the\nfetich represents, and which is imitated by the hunter on the conclusion\nof these various ceremonials, is supposed to limit the power of flight\nof the animal sought, to confine him within a narrow circle, and,\ntogether with an additional ceremonial which is invariably performed,\neven without the other, is supposed to render it a sure prey. This is\nperformed only after the track has been followed until either the animal\nis in sight, or a place is discovered where it has lain down. Then, in\nexactly the spot over which the heart of the animal is supposed to have\nrested, he deposits a sacrifice of corn pollen (t\u00e2-\u00f3n-ia), sacred black\nwar paint (ts\u00fa-ha-pa)--a kind of plumbago, containing shining particles,\nand procured by barter from the Ha-va-su-pa\u00ed (Co\u00e7oninos), and from\nsacred mines toward the west--and prayer or sacred meal, made from white\nseed-corn (emblematic of terrestrial life or of the foods of mankind),\nfragments of shell, sand from the ocean, and sometimes turkois or\ngreen-stone, ground very fine, and invariably carried in pouches by all\nmembers of the sacred societies of Zu\u00f1i. To this mixture sacred shell\nbeads or coral are sometimes added. Then, taking out the fetich, he\nbreathes on it and from it, and exclaims \"Si!\", which signifies \"the\ntime has come,\" or that everything is in readiness. The exact meaning\nmay, perhaps, be made clearer by an example. When all preparations have\nbeen made complete for a ceremonial, the word \"Si!\", uttered by the\nmaster priest of the occasion, is a signal for the commencement of the\nceremonials. It is therefore substituted for \"Ma!\", used in the\nforegoing prayer, whenever any preparations, like sacrifices and\nceremonials, precede the prayer.\n\nWith this introduction he utters the accompanying prayer:\n\nL\u00fa-k'ia y\u00e4t ton-n\u00e9, hom t\u00e4-tch\u00fa k'ia-pin  h\u00e2-\u00ed, to-pin-t\u00e9 y\u00e4t-ton-n\u00e9,\n   This        day   my  father     game being,       one        day\n                                     raw\n\nto-pin-t\u00e9 teh-thli-na-n\u00e9, tom  an  o-n\u00e9 y\u00e4thl u-lap-nap-t\u00e9.   Hothl\n      one          night  thy own trail  over  round about  However\n                                             (even) though.\n\n  yam \u00e1-wi-te-lin    tsi-tau-\u00e1n to-pin-t\u00e9 i-te-tchu-n\u00e1   hom   t\u00e2\nto me       earth mother (with)       one         step to me thou\n your\n\n   an-k'o-ha-ti-n\u00e1. Tom  an k'iah-kw\u00efn an-ti-shi-ma-n\u00e1, tom  an\nshalt grant(favor). Thy own      blood         wanting, thy own\n                            life-fluid\n\nshi-i-n\u00e1n \u00e1n-ti-shi-m\u00e1n  a-k'i\u00e1     tom lithl h\u00e2 h\u00e4l-lo-wa-ti-n\u00e1n\n    flesh       wanting,  hence to thee, here  I    good fortunes\n\n\u00e1-thle-a-\u00fa     thl\u00e2 \u00e1-thle-a-\u00fa.     L\u00e9-we    t\u00e1-kuthl po-ti[']  hom\n(ad)dress, treasure  (ad)dress. Thus much woods round  filled to me\n                                  all the       about\n\n  an tom y\u00e4[']t-ti-na ts\u00fa-ma-k'ie-n\u00e1. Hom   \u00e1-t\u00e4-tch\u00fa,   hom ton\nmine you     grasping   strong shall.  My all-fathers, to me you\n\n\u00e1n-k'o-ha-ti-na-w\u00e1.   Hom ton  t\u00e9-k'o-ha-na \u00e1n-ik-tchi-a-nap-t\u00fa.\n    favor do (all). To me you light (favor) meet with _do_.\n\nFREE TRANSLATION.\n\nSi! This day, my father, thou game animal, even though thy trail one day\nand one night hast (been made) round about; however, grant unto me one\nstep of my earth-mother. Wanting thy life-blood, wanting thy flesh,\nhence I here address to thee good fortune, address to thee treasure.\n\nAll ye woods that fill (the country) round about me, (do) grasp for me\nstrongly. [This expression beseeches that the logs, sticks, branches,\nbrambles, and vines shall impede the progress of the chased animal.] My\nfathers, favor me. Grant unto me the light of your favor, do.\n\nThe hunter then takes out his fetich, places its nostrils near his lips,\nbreaths deeply from them, as though to inhale the supposed magic breath\nof the God of Prey, and puffs long and quite loudly in the general\ndirection whither the tracks tend. He then, utters three or four times a\nlong low cry of, \"Hu-u-u-u!\" It is supposed that the breath of the god,\nbreathed in temporarily by the hunter, and breathed outward toward the\nheart of the pursued animal, will overcome the latter and stiffen his\nlimbs, so that he will fall an easy prey; and that the low roar, as of\nthe beast of prey, will enter his consciousness and frighten him so as\nto conceal from him the knowledge of any approach.\n\nThe hunter then rises, replaces his fetich, and pursues the trail with\nall possible ardor, until he either strikes the animal down by means of\nhis weapons, or so worries it by long-continued chase that it becomes an\neasy capture. Before the \"breath of life\" has left the fallen deer (if\nit be such), he places its fore feet back of its horns and, grasping its\nmouth, holds it firmly closed, while he applies his lips to its nostrils\nand breathes as much wind into them as possible, again inhaling from the\nlungs of the dying animal into his own. Then letting go he exclaims:\n\n Ha! \u00e9-lah-kw\u00e1! hom t\u00e4-tch\u00fa, hom tcha-l\u00e9.   Hom   t\u00e2    t\u00e2-sho-na-n\u00e9,\nAll!    Thanks!  my  father,  my   child. To me thou seeds (of earth)\n\n k'i\u00e4-she-ma \u00e1n-ik-tchi-a-nap-t\u00fa.   Hom   t\u00e2 t\u00e9-k'o-ha-na, o-n\u00e9, y\u00e4thl\nwater (want)     meet (grant) do. To me thou        light trail   over\n                                                        (favor)\n\nk'ok-shi, \u00e1n-ik-tchi-a-nap-t\u00fa.\n    good      meet (grant) do.\n\nFREE TRANSLATION.\n\nAh! Thanks, my father, my child. Grant unto me the seeds of earth\n(\"daily bread\") and the gift of water. Grant unto me the light of thy\nfavor, do.\n\nAs soon as the animal is dead he lays open its viscera, cuts through the\ndiaphragm, and makes an incision in the aorta, or in the sac which\nincloses the heart. He then takes out the prey fetich, breathes on it,\nand addresses it thus:\n\nSi! Hom t\u00e4-tch\u00fa, l\u00fa-k'ia y\u00e4t-ton-n\u00e9, lithl k'ia-pin-h\u00e2-i an k'i\u00e1h-kw\u00efn\nSi! My  father   this       day      here  Game animal   its life-fluid\n                                                              (blood)\n\na-k'i\u00e1  t\u00e2s       \u00ed-k'iah-kwi-n\u00e1,  t\u00e2s i[']-ke-i-nan a-k'i\u00e1\n hence thou shalt dampen thyself, thou   shalt (thy)  hence\n  with,                                        heart   with\n\ni'-te-li-a-u-n\u00e1:\n       add unto:\n\nFREE TRANSLATION.\n\nSi! My father, this day of the blood of a game being thou shalt drink\n(water thyself). With it thou shalt enlarge (add unto) thy heart:\n\nHe then dips the fetich into the blood which the sac still contains,\ncontinuing meanwhile the prayer, as follows:\n\n----les-tik-l\u00e9-a ak'n' h\u00e2-i['], k'ia-pin-h\u00e2-i an k'i\u00e1h-kw\u00efn, likewise\ncooked being, game being its fluid done raw (of life)\n\nsh\u00ed-i-nan a-k'i\u00e1 h\u00e2's lithl yam \u00ed-ke-i-nan \u00ed-te-li-a-u-n\u00e1. flesh hence I\nshall here my heart add unto (enlarge). with\n\nFREE TRANSLATION.\n\n--- likewise, I, a \"done\" being, with the blood, the flesh of a raw\nbeing (game animal), shall enlarge (add unto) my heart.\n\nWhich finished, he scoops up, with his hand, some of the blood and sips\nit; then, tearing forth the liver, ravenously devours a part of it, and\nexclaims, \"\u00c9-lah-kw\u00e1!\" (Thanks).\n\nWhile skinning and quartering the game he takes care to cut out the\n_tragus_ or little inner lobe of its ear, the clot of blood within the\nheart (\u00e4[']-te mul \u00fa-li-k'o-na), and to preserve some of the hair.\nBefore leaving, he forms of these and of the black paint, corn pollen,\nbeads of turkois or turkois dust, and sacred shell or broken shell and\ncoral beads before mentioned, a ball, and on the spot where the animal\nceased to breathe he digs a grave, as it were, and deposits therein,\nwith prayer-meal, this strange mixture, meanwhile saying the following\nprayer:\n\nSi! L\u00fa-k'ia y\u00e4t-ton-n\u00e9, k'ia-pin-h\u00e2-\u00ed, t\u00f3-pin-ta y\u00e4t-ton-n\u00e9 t\u00f3-pin-ta\nSi!    This        day     game being,       one        day,      one\n                                  raw\n\nteh-thli-na-n\u00e9,     l\u00e9-we tom  o-n\u00e9 y\u00e4thl \u00fa-lap-na-k'ia tap-t\u00e9 l\u00fa-k'ia\n         night, thus much thy trail  over circled about though    this\n                                                 (even)\n\ny\u00e4t-ton-n\u00e9  te-kw\u00efn-t\u00e9 te-\u00e4-ti-p\u00e1, tom lithl h\u00e2 an-ah-\u00fa'-thla-k'i\u00e1.\n       day     (as if)     was it thou  here  I     upward pulling\n          unexpectedly                                    embraced.\n\n    Tom lithl h\u00e2 h\u00e4[']l-lo-a-ti-n\u00e1n thle-a-\u00fa.     Tom lithl h\u00e2\nTo thee  here, I       good fortune  address  To thee  here  I\n\n    \u00f3-ne-an   thle-a-\u00fa.     Tom lithl h\u00e2     thl\u00e2 thle-a-\u00fa.    Yam\ncorn pollen    address. To thee  here  I treasure  address. By thy\n the yellow\n\nan-i-kwan-a-k'i\u00e1 h\u00e4[']l-lo-wa-ti-nan,    \u00f3-ne-an,     thl\u00e2\n knowledge-hence        good fortune, the yellow, treasure\n\n        \u00ed-thle-a-u-n\u00e1   t\u00e2 thli-mon  h\u00e2-i   \u00ed-ya-k'ia-nan  hom  an\n(thyself) shall dress thou      new  being making shall be  my own\n                                 (thyself)\n\nt\u00e9 u-su=p\u00e9-nan a-k'i\u00e1   t\u00e2 y\u00e4[']-shu-a i-t\u00fa loh    k'ia-n\u00e1.\n prayer-speech  hence thou  conversing come and go (shall).\n                with,\n\nK'ia-pin-\u00e1-h\u00e2-i         \u00e1-te-kwi  a-k'i\u00e1. Kwa  hom i[']-no-ti-nam tun\n    Game beings      relative to    with. Not mine           fail  to\n    raw animals in the direction\n                              of\na-k'i\u00e1      tom lithl h\u00e2 h\u00e4[']l-lo-wa-ti-nan,    \u00f3-ne-an,     thl\u00e2,\n hence, to thee  here  I        good fortune, the yellow, treasure\n\n\u00e1-thle-a-k'i\u00e1.   Hom   t\u00e2 t\u00e9-k'o-ha-na an[']-ik-tchi-a-nap-t\u00fa.  O-n\u00e9\n   (have) all  To me thou        light        grant (meet) do. Trail\n    addressed.\n\ny\u00e4thl k'ok-shi   hom   t\u00e2   tch\u00e1w' il-l\u00fc[']p \u00f3-na  y\u00e1-k'ia-nap-t\u00fa.\n over     good to me thou children  together with, finish, _do_.\n                                             trail\n\nFREE TRANSLATION.\n\nSi! This day, game animal, even though, for a day and a night, thy trail\nabove (the earth) circled about--this day it has come to pass that I\nhave embraced thee upward (from it). To thee here I address good\nfortune. To thee here I address the (sacred) pollen. To thee here I\naddress treasure. By thy (magic) knowledge dressing thyself with this\ngood fortune, with this yellow, with this treasure, do thou, in becoming\na new being, converse with (or, of) my prayer as you wander to and fro.\n\nThat I may become unfailing toward the Game animals all, I have here\naddressed unto thee good fortune, the yellow and treasure.\n\nGrant unto me the light of thy favor.\n\nGrant unto me a good (journey) over the trail of life, and, together\nwith children, make the road of my existence, do.\n\nDuring the performance of these ceremonials the fetich is usually\nplaced in a convenient spot to dry, and at their conclusion, with a\nblessing, it is replaced in the pouch. The hunter either seeks further\nfor game, or making a pack of his game in its own skin by tying the legs\ntogether and crossing them over his forehead like a burden strap,\nreturns home and deposits it either at the door or just within. The\nwomen then come, and, breathing from the nostrils, take the dead animal\nto the center of the room, where, placing its head toward the East, they\nlay on either side of its body next to the heart an ear of corn\n(significant of renewed life), and say prayers, which, though short, are\nnot less interesting and illustrative of the subject than those already\ngiven, but which, unfortunately, I cannot produce word for word.\n\nThe fetich is returned to the Keeper of the Deer Medicine with\nthanksgiving and a prayer, not unlike that uttered on taking it forth,\nbut which also I am unable to reproduce. It contains a sentence\nconsigning the fetich to its house with its relatives, speaking of its\nquenched thirst, satisfied hunger, and the prospects of future\nconquests, etc.\n\n\nTHEIR POWER.\n\nIt is believed that without recourse to these fetiches or to prayers and\nother inducements toward the game animals, especially the deer tribe, it\nwould be useless to attempt the chase. Untrammeled by the Medicine of\nthe Deer, the powers of the fetiches, or the animals of prey\nrepresented, the larger game is unconquerable; and no man, however great\nhis endurance, is accounted able to overtake or to weary them. It thus\nhappens that few hunters venture forth without a fetich, even though\nthey belong to none of the memberships heretofore mentioned. Indeed, the\nwearing of these fetiches becomes almost as universal as is the wearing\nof amulets and \"Medicines\" among other nations and Indian tribes; since\nthey are supposed to bring to their rightful possessors or holders, not\nonly success in the chase and in war (in the case of the Warriors or\nPriests of the Bow), but also good fortune in other matters.\n\nThe successful hunter is typical of possession, since the products of\nhis chase yield him food, apparel, ornament, and distinction. It is\ntherefore argued with strange logic that, even though one may not be a\nhunter, there must exist a connection between the possessions of the\nhunter and the possessions of that one, and that principally through the\nfetiches. A man therefore counts it the greatest of good fortune when he\nhappens to find either a natural or artificial object resembling one of\nthe animals of prey. He presents it to a proper member of the Prey\nBrotherhood, together with the appropriate flint arrow-point and the\ndesirable amount of ornaments (thl\u00e2-\u00e2) for dressing (thl\u00e9-a-k'ia-na) and\nfinishing (\u00ed-ya-k'ia-na), as soon as possible.\n\n\n\n\n\nPREY GODS OF THE PRIESTHOOD OF THE BOW.\n\n\nTHE KNIFE-FEATHERED MONSTER, THE MOUNTAIN LION, AND THE GREAT WHITE\nBEAR.\n\nThe Priesthood of the Bow possesses three fetiches, two of which are of\nthe We-ma-\u00e1-h\u00e2-i, (Plate X, Fig. 2, and Plate XI, Fig. 2.) The other is\nsometimes classed with these, sometimes with the higher beings, and may\nbe safely said to form a connecting link between the idolatry proper of\nthe Zu\u00f1is and their fetichism. These three beings are, the Mountain Lion\n(Plate X, Pig. 2), the great White Bear (Plate XI, Fig. 2), (\u00c1i[n,]-shi\nk'\u00f3-ha-na--the god of the scalp-taking ceremonials), and the\nKnife-feathered Monster (\u00c1-tchi-a l\u00e4-to-pa), (Plate X, Fig. 1).\n\nThis curious god is the hero of hundreds of folklore tales, and the\ntutelar deity of several of the societies of Zu\u00f1i. He is represented as\npossessing a human form, furnished with flint knife-feathered pinions,\nand tail. His dress consists of the conventional terraced\ncap(representative of his dwelling-place among the clouds), and the\nornaments, badge, and garments of the K\u00e2[']-k\u00e2. His weapons are the\nGreat Flint-Knife of War, the Bow of the Skies (the Rain-bow), and the\nArrow of Lightning, and his guardians or warriors are the Great Mountain\nLion of the North and that of the Upper regions.\n\nHe was doubtless the original War God of the Zu\u00f1is, although now\nsecondary, in the order of war, to the two children of the Sun mentioned\nat the outset.\n\nAnciently he was inimical to man, stealing and carrying away to his city\nin the skies the women of all nations, until subdued by other gods and\nmen of magic powers. At present he is friendly to them, rather in the\nsense of an animal whose food temporarily satisfies him than in the\nbeneficent character of most of the gods of Zu\u00f1i.\n\n[Illustration: SHIELD AND FETICH OF THE PRIESTHOOD OF THE BOW.]\n\n[Illustration: SHIELD AND FETICH OF THE PRIESTHOOD OF THE BOW.]\n\nBoth the Great White Bear and the Mountain Lion of the War Priesthood\nare, as well as the Knife-feathered Demon, beings of the skies. For this\nreason the fetich of the Mountain Lion of the skies (of aragonite) is\npreferred by a Priest of the Bow above all other kinds or colors.\nUnfortunately, none of the fetiches of this priesthood are to be found\nin the collections of the Bureau, and but one, with its pouch, has been\nreproduced from the original, which is in my possession. It was not\npresented to me with my other paraphernalia on the night of the final\nceremonials of my initiation into the Priesthood of the Bow, but some\nmonths afterward when I was about to start on a dangerous expedition. At\nthis time I was charged with carefully preserving it during life as my\nspecial fetich, and instructed in the various usages connected with\nit. The other was drawn from a sketch made by myself of a fetich in\nZu\u00f1i.\n\nThese fetiches--more usually of the Mountain Lion than of the others;\nvery rarely of the Knife-feathered Demon--are constantly carried by the\nwarriors when abroad in pouches like those of the Hunters, and in a\nsimilar manner. They are, however, not returned to the headquarters of\nthe society when not in use; but, being regarded, with the other\nparaphernalia of their possessor, as parts of his S\u00e1-wa-ni-k'ia, are\nalways kept near him.\n\n\nRESEMBLANCE TO THE PREY GODS OF THE HUNT.\n\nThe perfect fetich of this order differs but little from those of the\nHunters, save that it is more elaborate and is sometimes supplied with a\nminute heart of turkois bound to the side of the figure with sinew of\nthe Mountain Lion, with which, also, the arrow-point is invariably\nattached, usually to the back or belly. The precious beads of shell,\nturkois, coral, or black stone, varied occasionally with small univalves\nfrom the ocean, are bound over all with a cotton cord. These univalves,\ntheoliva (tsu-i-ke-i-nan-ne=heartshell), are, above all other shells,\nsacred; and each is emblematic of a god of the order. The wrist badges\nof the members are also made of these shells, strung on a thong of\nbuckskin taken from the enemy. The arrow-point, when placed on the back\nof the fetich, is emblematic of the Knife of War (S\u00e1-wa-ni-k'ia\n\u00e4[']-tchi-\u00ebn-n\u00e9), and is supposed, through the power of S\u00e1-wa-ni-k'ia or\nthe \"magic medicine of war\" (?) to protect the wearer from the enemy\nfrom behind or from other unexpected quarters. When placed \"under the\nfeet\" or belly, it is, through the same power, considered capable of\neffacing the tracks of the wearer, that his trail may not be followed by\nthe enemy.\n\n\nTHE RITES OF THEIR WORSHIP.\n\nThe ceremonial observed by a Priest of the Bow, when traveling alone in\na country where danger is to be apprehended from the enemy, may be taken\nas most illustrative of the regard in which the fetiches of his order\nare held.\n\nUnder such circumstances the warrior takes out his fetich from the\npouch, and, scattering a pinch or two of sacred flour toward each of the\nfour quarters with his right hand, holds it in his left hand over his\nbreast, and kneels or squats on the ground while uttering the\naccompanying prayer:\n\nSi! L\u00fa-k'ia y\u00e4t-ton-n\u00e9, hom a-t\u00e4-tch\u00fa K'ia-pin-\u00e1-h\u00e2-i    l\u00e9-we\nSi!    This        day,  my  Fathers,  Animal Beings,    (all)\n                                                     thus much\n\n    \u00ed-na-kwe   p\u00f3-ti-tap-t\u00e9 hom ton   t\u00e9-hi-a-na-w\u00e9. Ethl\n(by) enemies filled through  me  ye precious render   Not\n                                           (all do).\n\n\n\n   tel-i-kw\u00ebn-te thlothl        tchu-a \u00ed-na-kwe hom kwa'-hothl a-k'i\u00e1\nthat (in any)way  soever whom (of the)    enemy  my whatsoever   with\n      unexpected\n\n     a-tsu-ma-na-wam-i-k'ia-n\u00e1. L\u00fa-k'ia y\u00e4t-ton-n\u00e9   hom to l\u00e9'-na\ndaring (existence) (pl.) shall.    This        day to me ye   thus\n\n[At this point, while-still continuing the prayer, he scratches or cuts\nin the earth or sands with the edge of the arrow-point, which is lashed\nto the back or feet of the fetich, a line about five or six inches in\nlength].\n\n    ai[']-y\u00e4l-la-na-w\u00e1. Ethl  thlothl-tchu-\u00e1       \u00ed-na-kwe\nshelter(pl.)shall give.  Not that whomsoever (of the) enemy\n                shield\n\n      \u00ed-pi-kwai-nam-tun   a-k'i\u00e1   hom  ton     a\u00ed-y\u00e4l-la-na-w\u00e1.\npass themselves through to hence to me   ye shelter shield (pl.)\n                                                   shall (give),\n\n[Here he scratches a second line.]       H\u00e2k-ti-t\u00e4[']sh-a-n\u00e1,\n                                   Tail-long (Mountain Lion),\n\n[scratches a third line.] \u00c4-tchi-a-l\u00e4[']-to-p\u00e1, [scratches a fourth\n                               Knife-feathered,\n\nline] hom ton \u00ed-ke-i-nan     a\u00ed-y\u00e4l-la-na-w\u00e1.\n       my  ye      heart   shelter shield(pl.)\n                                  shall give.\n\n[These lines, although made immediately in front of the speaker, relate\nto the four points of the compass, the other two regions not being taken\ninto account, since it is impossible for the enemy to bring harm from\neither above or below the plane on which the subject moves. It may be\nwell to add, also, that four (the number of the true fingers) is the\nsacred numeral of the Zu\u00f1is, as with most all Indian tribes and many\nother lower races.]\n\nFREE TRANSLATION.\n\nSi! This day, my fathers, ye animal gods, although this country be\nfilled with enemies, render me precious. That my existence may not be in\nany way so ever unexpectedly dared by the enemy, thus, O! shelter give\nye to me (from them). (In order) that none of the enemy may pass through\n(this line) hence, O! shelter give ye to me (from them). Long Tail\n[Mountain Lion], Knife-feathered [God of the Knife Wings], O! give ye\nshelter of my heart from them.\n\nOn the conclusion of this prayer the fetich is breathed upon and\nreplaced, or sometimes withheld until after the completion of the\nwar-song and other chants in which the three gods mentioned above are,\nwith others, named and exhorted, thereby, in the native belief,\nrendering protection doubly certain. I am of course thoroughly familiar\nwith these war chants, rituals, etc. They abound in archaic terms and\nare fraught with great interest, but belong more properly to another\ndepartment of Zu\u00f1i worship than that of the mere fetichism; as, indeed,\ndo most other recitations, chants, etc., of the War society, in any way\nconnected with this worship.\n\nBefore following the trail of an enemy, on rinding his camp, or on\novertaking and destroying him, many ceremonials are performed, many\nprayers are uttered, much the same as those described relative to the\nchase, save that they are more elaborate and more irrelevant to the\nsubject in hand. As with the Hunter, so with the Warrior, the fetich is\nfed on the life-blood of the slain.\n\n\n\n\nOTHER FETICHES.\n\n\nFETICHES OF NAVAJO ORIGIN.\n\nTHE PONY.\n\nAmong other specimens in the collection to which these notes relate are\nseveral pieces representing the horse and domesticated sheep, of which\nPlate IX, Figs. 3 and 4, are the best examples. Both are of Navajo\nimportation, by which tribe they are much prized and used. The original\nof Fig. 3 represents a saddled pony, and has been carefully carved from\na small block of compact white limestone veined like Italian marble.\nThis kind of fetich, according to the Zu\u00f1is, is manufactured at will by\nprivileged members of the Navajo nation, and carried about during\nhunting and war excursions in \"medicine bags,\" to insure the strength,\nsafety, and endurance of the animals they represent.\n\nTHE SHEEP.\n\nPlate IX, Fig. 4, represents a superb large sheep fetich of\npurplish-pink fluorspar, the eyes being inlaid with small turkoises.\nSuch are either carried about by the shepherds or kept in their huts,\nand, together with certain ceremonials, are supposed not only to secure\nfecundity of the flocks, but also to guard them against disease, the\nanimals of prey, or death by accident.\n\n\nAMULETS AND CHARMS.\n\nIn addition to the animal fetiches heretofore described, many others are\nfound among the Zu\u00f1is as implements of their worship, and as amulets or\ncharms for a variety of purposes. The painted and plumed prayer-sticks\nare of this character.\n\nThe amulets proper may be roughly divided into three classes:\n\n1. Concretions and other strange rock formations, which, on account of\ntheir forms, are thought to have been portions of the gods, of their\nweapons, implements, and ornaments, their t\u00e9-ap-ku-na-we (the\nwherewithals of Being).\n\n2. The sacred relics of the gods, which are supposed to have been given\nto man directly by their possessors, in the \"days of the new,\" and\ninclude the \"Gifts of the Gods\" (y\u00e9l-le-te-li-we).\n\n3. The magic \"medicines\" which are used as protective, curative, and\nproductive agencies, and are known as the \u00e9 t\u00e2-we and \u00e1-kwa-we (the\n\"contained\" and the \"medicines\").\n\nOne object, a mere concretion, will have something about it suggesting\nan organ of the human body. (See, for example, Fig. 1.) It will then be\nregarded as the genital organ of some ancient being, and will be highly\nprized, not only as a means of approaching the spirit of the god to whom\nit is supposed to have once belonged, but also as a valuable aid to the\nyoung man in his conquests with the women, to the young woman in her\nhope to bear male children.\n\n[Illustration: Fig. 1.--Concretion.]\n\nAgain, certain minerals (Fig. 2), or fossils, etc. (Fig. 3), will be\nregarded as belonging to, or parts of, the gods, yet will be used as\nmedicines of war or the chase, or by means of which water may be\nproduced or crops stimulated, to say nothing of their efficacy as cures,\nor sources of strength, etc. For instance, Fig. 2 is of aragonite, hence\nreferred to the Upper regions, and therefore valuable to give efficacy\nto the paint with which plume-sticks of rain prayers are decorated;\nwhile Fig. 3, from its shape, is supposed to represent the relic of the\nweapon or tooth of a god, and therefore endowed with the power of\nS\u00e1-wa-ni-k'ia, and hence is preserved for generations--with an\ninterminable variety of other things--in the Order of the Warriors, as\nthe \"protective medicine of war\" (Shom-i-t\u00e2-k'ia). A little of it,\nrubbed on a stone and mixed with much water, is a powerful medicine for\nprotection, with which the warrior fails not to anoint his whole body\nbefore entering battle.\n\n[Illustration: Fig. 2.--Mineral fetich.]\n\n[Illustration: Fig. 3.--Fossil fetich.]\n\nThese amulets and implements of worship are well illustrated in the\nNational Museum, and the subject merits extensive treatment. The facts\nconnected with them will throw much light upon the mental\ncharacteristics and beliefs of the Zu\u00f1is. At some future time I hope to\nset this matter forth more fully.\n\n       *       *       *       *       *\n\nNOTE.--It is to be regretted that the haste in which this paper was\nprepared by the author, before his departure for New Mexico, to resume\nhis researches among the Zu\u00f1is, made it impossible for him to discuss\nfurther this interesting subject. The abundant material in his\npossession, gained from actual membership in the order or society under\ndiscussion, would have rendered this comparatively easy under other\ncircumstances.--Ed.\n\n\n\n\nINDEX.\n\nAmulets of the Zu\u00f1is, 44\nAnimal carvings, worship, Zu\u00f1i, 11\nA[']shi-wa-ni or priests of Zu\u00f1i, 12\nA[']shi-wa or Zu\u00f1i, 9\nBear fetich, White, Zu\u00f1i, 40\nCeremonials of the hunt, Zu\u00f1i, 33\nCharmes of the Zu\u00f1is, 44\nCoyote fetich, Zu\u00f1i, 26\nDistribution of the animals; Zu\u00f1i myth, 21\nDrying of the world; Zu\u00f1i myth, 13\nEagle fetich, Zu\u00f1i, 29\nFalcon fetich, Zu\u00f1i, 30\nFetich ceremonies connected with hunting, Zu\u00f1i, 33\n      , Coyote; Zu\u00f1i hunter god of the west, 26\n      , Eagle; Zu\u00f1i hunter god of the upper regions, 29\n      , Mole; Zu\u00f1i hunter god of the lower regions, 30\n      , Mountain lion; Zu\u00f1i hunter god of the north, 25, 40\n      , Navajo pony, 44\n               sheep, 44\n      , Wild cat; Zu\u00f1i hunter god of the south, 27\n      , Wolf; Zu\u00f1i hunter god of the east, 28\n      , Zu\u00f1i falcon and ground owl, 30\n             ground owl and falcon, 30\n             knife feathered monster, 40\n             white bear, 40\nFetiches, Material used by Zu\u00f1is in making, 25, 40\n        , Material used by Zu\u00f1is in ornamenting, 25, 40\n          of Navajo origin, 44\n        , Zu\u00f1i, 12\n        , Council of the, 32\n        , Custodianship of the, 30\n          of the prey gods of the hunt, 20\n          of the prey gods of the priesthood of the bow, 40\nFetiches, Zu\u00f1i, of the prey gods of the six regions, 19\n              , Place of deposit of, 31\n              , Power of the, 15, 33\n              , Relative value of the, 30\nFetichism, Origin of Zu\u00f1i, 12\nGod, Zu\u00f1i hunter, of the east, 28\n                    lower regions, 30\n                    north, 25\n                    south, 29\n                    upper regions, 29\n                    west, 26\nGods, Zu\u00f1i prey, of the hunt, 20\n                 priesthood of the bow, 40\n                 six regions, 16\nHunting, Zu\u00f1i ceremonials preceding, 33\nIliad, the Zu\u00f1i, 12\nKnife-feathered monster fetich, Zu\u00f1i, 40\nLucas, J. D., Shell gorget collected by, 29\nMedicine, Iroquois myth giving origin of, 18\nM\u00ed-tsi, Zu\u00f1i myth of, 18\nMole fetich, Zu\u00f1i, 30\nMountain lion fetich, Zu\u00f1i, 25, 40\nMyth, Zu\u00f1i, of distribution of the animals, 21\n               drying of the world, 13\n               M\u00ed-tsi, 18\n               P\u00f3-shai-an-kia; prey god, 16\nNavajo fetiches, 44\nOwl fetich, Zu\u00f1i, 30\nPhilosophy, Zu\u00f1i, 9\nPony fetich, Navajo, 44\nPo[']-shai-an-k'ia; Prey god; Zu\u00f1i myth, 16\nPower of the Zu\u00f1i fetiches, 15, 33\n                  prey gods, 18\nPrayers of the Zu\u00f1i priesthood of the bow, 42\n             , Zu\u00f1i, preparatory to the hunt, 33\nPrey gods, Zu\u00f1i, Ceremony attending worship of, 32\n                 of the hunt, Number of the, 25\n               , Origin of the, 20\n               , Relation of, to others, 20\n                 resemble prey gods of priesthood of the bow, 41\n               , Worship of the, 33\nPrey godsof the six regions,  Zu\u00f1i, Number of the, 16\n                                  , Origin of the, 16\n                                  , Power of the, as mediators, 18\n                                  , Varieties of the, 24\n                                  , Worship of the, 19\n                                    priesthood of the bow, Zu\u00f1i, 40\n                                  , Number of the, 40\n                                  , Resemble prey god of the hunt, 41\n                                  , Worship of the, 41, 43\nPriesthood of the bow, Prey gods of the Zu\u00f1i, 40\n           ; Zu\u00f1i Prey Brother, 19\nPriests of Zu\u00f1i or A[']-shi-wa-ni, 12\nSheep fetich, Navajo, 44\nWe-ma-we, Zu\u00f1i name for all fetiches, 12\nWhite bear fetich, Zu\u00f1i, 40\nWolf fetich, Zu\u00f1i, 28\nWorld, Zu\u00f1i myth of drying of the, 12\nWorship of animals, Zu\u00f1i, 11\nZu\u00f1i prey gods, Ceremony attending, 32\n                of priesthood of the bow, 41, 43\n                the six regions, 19\nZu\u00f1i animal worship, 11\n     fetiches, by F. H. Cushing, 1\n     fetichism, Origin of, 12\n     Iliad, 12\n     mythology, 11\n     or \u00c1-shi-wi, 9\n     philosophy, 9\n     priest or \u00c1-shi-wi-ni, 12","title":"Zu\u00f1i Fetiches: Second Annual Report of the Bureau of Ethnology to the Secretary of the Smithsonian Institution, 1880-1881, Government Printing Office, Washington, 1883, pages 3-45","tradition":"myth-cosmogony","translated_text":null,"word_count":17445}