SMITHSONIAN INSTITUTION--BUREAU OF ETHNOLOGY. 

ZUÑI FETICHES. 

BY

FRANK HAMILTON CUSHING. 

CONTENTS. 

Zuñi philosophy 9 Worship of animals 11 Origin of Zuñi Fetichism 12 The Zuñi Iliad 12 The Drying of the World 13 Power of the Fetiches 15Prey Gods of the Six Regions 16 Their origin 16 Pó-shai-aŋ-k'ia 16 Their power as mediators 18 Mí-tsi 18 Their worship 19Prey Gods of the Hunt 20 Their relation to the others 20 Their origin 20 The distribution of the animals 21 Their varieties 24 The Mountain Lion--Hunter God of the North 25 The Coyote--Hunter God of the West 26 The Wild Cat--Hunter God of the South 27 The Wolf--Hunter God of the East 28 The Eagle--Hunter God of the Upper Regions 29 The Mole--Hunter God of the Lower Regions 30 The Ground Owl and the Falcon 30 Their relative values 30 Their custodian 31 The rites of their worship 32 The Day of the Council of the Fetiches 32 Ceremonials of the hunt 33 Their power 39Prey Gods of the Priesthood of the Bow 40 The Knife-Feathered Monster, the Mountain Lion, and the Great White Bear 40 Their resemblance to the Prey Gods of the Hunt 41 The rites of their worship 41Other Fetiches 44 Fetiches of Navajo origin 44 The pony 44 The sheep 44Amulets and charms 44

ILLUSTRATIONS

Plate I. --Prey God fetiches 12 II. --Prey God fetiches of the Six Regions 16 III. --Prey God fetiches of the hunt 20 IV. --Mountain Lion fetiches of the chase 24 V. --Coyote fetiches of the chase 26 VI. --Wild Cat fetiches of the chase 27 VII. --Wolf fetiches of the chase 28 VIII. --Eagle fetiches of the chase 29 IX. --Mole and Ground Owl fetiches 30 X. --Shield and fetich of the Priesthood of the Bow 40 XI. --Shield and fetich of the Priesthood of the Bow 40

Fig 1. --Concretion 45 2. --Mineral fetich 45 3. --Fossil fetich 56

ZUÑI FETICHES. 

BY FRANK H. CUSHING. 

ZUÑI PHILOSOPHY. 

The Á-shi-wi, or Zuñis, suppose the sun, moon, and stars, the sky, earth, and sea, in all their phenomena and elements; and all inanimateobjects, as well as plants, animals, and men, to belong to one greatsystem of all-conscious and interrelated life, in which the degrees ofrelationship seem to be determined largely, if not wholly, by thedegrees of resemblance. In this system of life the starting point isman, the most finished, yet the lowest organism; at least, the lowestbecause most dependent and least mysterious. In just so far as anorganism, actual or imaginary, resembles his, is it believed to berelated to him and correspondingly mortal; in just so far as it ismysterious, is it considered removed from him, further advanced, powerful, and immortal. It thus happens that the animals, because alikemortal and endowed with similar physical functions and organs, areconsidered more nearly related to man than are the gods; more nearlyrelated to the gods than is man, because more mysterious, andcharacterized by specific instincts and powers which man does not ofhimself possess. Again, the elements and phenomena of nature, becausemore mysterious, powerful and immortal, seem more closely related to thehigher gods than are the animals; more closely related to the animalsthan are the higher gods, because their manifestations often resemblethe operations of the former. 

In consequence of this, and through the confusion of the subjectivewith the objective, any element or phenomenon in nature, which isbelieved to possess a personal existence, is endowed with a personalityanalogous to that of the animal whose operations most resemble itsmanifestation. For instance, lightning is often given the form of aserpent, with or without an arrow-pointed tongue, because its coursethrough the sky is serpentine, its stroke instantaneous and destructive;yet it is named Wí-lo-lo-a-ne, a word derived not from the name of theserpent itself, but from that of its most obvious trait, its gliding, zigzag motion. For this reason, the serpent is supposed to be morenearly related to lightning than to man; more nearly related to man thanis lightning, because mortal and less mysterious. As furtherillustrative of the interminable relationships which are established onresemblances fancied or actual, the flint arrow-point may be cited. Although fashioned by man, it is regarded as originally the gift or"flesh" of lightning, as made by the power of lightning, and renderedmore effective by these connections with the dread element; pursuant ofwhich idea, the zigzag or lightning marks are added to the shafts ofarrows. A chapter might be written concerning this idea, which maypossibly help to explain the Celtic, Scandinavian, and Japanese beliefsconcerning "elf-shafts, " and "thunder-stones, " and "bolts. "

In like manner, the supernatural beings of man's fancy--the "masterexistences"--are supposed to be more nearly related to the personalitieswith which the elements and phenomena of nature are endowed than toeither animals or men; because, like those elements and phenomena, andunlike men and animals, they are connected with remote tradition in amanner identical with their supposed existence to-day, and therefore areconsidered immortal. 

To the above descriptions of the supernatural beings of Zuñi Theologyshould be added the statement that all of these beings are given theforms either of animals, of monsters compounded of man and beast, or ofman. The animal gods comprise by far the largest class. 

In the Zuñi, no general name is equivalent to "the gods, " unless it bethe two expressions which relate only to the higher or creating andcontrolling beings--the "causes, " Creators and Masters, "Pí-kwain=á-hâ-i" (Surpassing Beings), and "Á-tä-tchu" (All-fathers), the beings superior to all others in wonder and power, and the "Makers"as well as the "Finishers" of existence. These last are classed with thesupernatural beings, personalities of nature, object beings, etc. , underone term--

_a. _ Í-shothl-ti-mon=á-hâ-i, from _í-shothl-ti-mo-na_=ever recurring, immortal, and _á-hâ-i_=beings. 

Likewise, the animals and animal gods, and sometimes even thesupernatural beings, having animal or combined animal and humanpersonalities, are designated by one term only--

_b. _ K'ia-pin=á-hâ-i, from _k'ia-pin-na_=raw, and _á-hâ-i_=beings. Ofthese, however, three divisions are made:

(1. ) K'ia-pin-á-hâ-i=game animals, specifically applied to those animalsfurnishing flesh to man. 

(2. ) K'iä-shem-á-hâ-i, from _k'iä-we_=water, _she-man_=wanting, and_á-hâ-i_=beings, the water animals, specially applied not only to them, but also to all animals and animal gods supposed to be associatedsacredly with water, and through which water is supplicated. 

(3. ) Wé-ma-á-hâ-i, from _we-ma_=prey, and _á-hâ-i_=beings, "PreyBeings, " applied alike to the prey animals and their representativesamong the gods. Finally we have the terms--

_c. _ Ak-na=á-hâ-i, from _ák-na_=done, cooked, or baked, ripe, and_á-hâ-i_=beings, the "Done Beings, " referring to mankind; and

_d_. Äsh-i-k'ia=á-hâ-i, from _ä′sh-k'ia_=made, finished, and_á-hâ-i_=beings, "Finished Beings, " including the dead of mankind. 

That very little distinction is made between these orders of life, orthat they are at least closely related, seems to be indicated by theabsence from the entire language of any general term for _God_. True, there are many beings in Zuñi Mythology godlike in attributes, anthropomorphic, monstrous, and elemental, which are known as the"Finishers or makers of the paths of life, " while the most superior ofall is called the "Holder of the paths (of our lives), " Hâ′-no-o-nawí-la-po-na. Not only these gods, but all supernatural beings, men, animals, plants, and many objects in nature, are regarded as personalexistences, and are included in the one term _á-hâ-i_, from _á_, theplural particle signifying "all, " and _hâ-i_, being or life, ="Life, ""the Beings. " This again leads us to the important and interestingconclusion that all beings, whether deistic and supernatural, oranimistic and mortal, are regarded as belonging to one system; and thatthey are likewise believed to be related by blood seems to be indicatedby the fact that human beings are spoken of as the "children of men, "while _all_ other beings are referred to as "the Fathers, " the"All-fathers, " and "Our Fathers. "

THE WORSHIP OF ANIMALS. 

It naturally follows from the Zuñi's philosophy of life, that hisworship, while directed to the more mysterious and remote powers ofnature, or, as he regards them, existences, should relate moreespecially to the animals; that, in fact, the animals, as more nearlyrelated to himself than are these existences, more nearly related tothese existences than to himself, should be frequently made to serve asmediators between them and him. We find this to be the case. It followslikewise that in his inability to differentiate the objective from thesubjective, he should establish relationships between natural objectswhich resemble animals and the animals themselves; that he should evenultimately imitate these animals for the sake of establishing suchrelationships, using such accidental resemblances as his _motives_, andthus developing a conventionality in all art connected with his worship. It follows that the special requirements of his life or of the life ofhis ancestors should influence him to select as his favored mediators oraids those animals which seemed best fitted, through peculiarcharacteristics and powers, to meet these requirements. This, too, wefind to be the case, for, preeminently a man of war and the chase, likeall savages, the Zuñi has chosen above all other animals those whichsupply him with food and useful material, together with the animalswhich prey on them, giving preference to the latter. Hence, while thename of the former class is applied preferably as a _general_ term toall animals and animal gods, as previously explained, the name of thelatter is used with equal preference as a term for all fetiches(Wé-ma-we), whether of the prey animals themselves or of other animalsand beings. Of course it is equally natural, since they are connectedwith man both in the scale of being and in the power to supply hisphysical wants more nearly than are the higher gods, that the animals oranimal gods should greatly outnumber and even give character to allothers. We find that the Fetiches of the Zuñis relate mostly to theanimal gods, and principally to the prey gods. 

ORIGIN OF ZUÑI FETICHISM. 

This fetichism seems to have arisen from the relationships heretoforealluded to, and to be founded on the myths which have been invented toaccount for those relationships. It is therefore not surprising thatthose fetiches most valued by the Zuñis should be either naturalconcretions (Plate I, Fig. 6), or objects in which the evident originalresemblance to animals has been only heightened by artificial means(Plate IV, Fig. 7; Plate V, Fig. 4; Plate VI, Figs. 3, 6, 8; Plate VIII, Figs. 1, 3, 4, 5; Plate IX, Fig. 1). 

Another highly prized class of fetiches are, on the contrary, thosewhich are elaborately carved, but show evidence, in their polish anddark patina, of great antiquity. They are either such as have been foundby the Zuñis about pueblos formerly inhabited by their ancestors or aretribal possessions which have been handed down from generation togeneration, until their makers, and even the fact that they were made byany member of the tribe, have been forgotten. It is supposed by thepriests (Á-shi-wa-ni) of Zuñi that not only these, but all truefetiches, are either actual petrifactions of the animals they represent, or were such originally. Upon this supposition is founded the followingtradition, taken, as are others to follow, from a remarkable mythologicepic, which I have entitled the Zuñi Iliad. 

[Illustration: PREY GOD FETICHES. ]

THE ZUÑI ILIAD. 

Although oral, this epic is of great length, metrical, rythmical evenin parts, and filled with archaic expressions nowhere to be found in themodern Zuñi. It is to be regretted that the original diction cannot herebe preserved. I have been unable, however, to record literally evenportions of this piece of aboriginal literature, as it is jealouslyguarded by the priests, who are its keepers, and is publicly repeated bythem only once in four years, and then only in the presence of thepriests of the various orders. As a member of one of the latter, I wasenabled to listen to one-fourth of it during the last recitation, which occurred in February, 1881. I therefore give mere abstracts, mostly furnished from memory, and greatly condensed, but pronouncedcorrect, so far as they go, by one of the above-mentioned priests. 

THE DRYING OF THE WORLD. 

In the days when all was new, men lived in the four caverns of the lowerregions (Á-wi-tën té-huthl-na-kwïn=the "Four Wombs of the World"). Inthe lowermost one of these men first came to know of their existence. Itwas dark, and as men increased they began to crowd one another and werevery unhappy. Wise men came into existence among them, whose childrensupplicated them that they should obtain deliverance from such acondition of life. 

It was then that the "Holder of the Paths of Life, " the Sun-father, created from his own being two children, who fell to earth for the goodof all beings (Ú-a-nam átch-pi-ah-k'oa). The Sun-father endowed thesechildren with immortal youth, with power even as his own power, andcreated for them a bow (Á-mi-to-lan-ne, =the Rain Bow) and an arrow(Wí-lo-lo-a-ne, =Lightning). For them he made also a shield like unto hisown, of magic power, and a knife of flint, the great magic war knife(Sá-wa-ni-k'ia ä′-tchi-ë-ne). The shield (Pí-al-lan-ne) was a merenetwork of sacred cords (Pí-tsau-pi-wi, =cotton) on a hoop of wood, andto the center of this net-shield was attached the magic knife. 

These children cut the face of the world with their magic knife, andwere borne down upon their shield into the caverns in which all mendwelt. There, as the leaders of men, they lived with their children, mankind. 

They listened to the supplications of the priests. They built a ladderto the roof of the first cave and widened with their flint knife andshield the aperture through which they had entered. Then they led menforth into the second cavern, which was larger and not quite so dark. 

Ere long men multiplied and bemoaned their condition as before. Againthey besought their priests, whose supplications were once more listenedto by the divine children. As before, they led all mankind into thethird world. Here it was still larger and like twilight, for the lightof the Sun himself sifted down through the opening. To these poorcreatures (children) of the dark the opening itself seemed a blazingsun. 

But as time went on men multiplied even as they had before, and at last, as at first, bemoaned their condition. Again the two children listenedto their supplications, and it was then that the children of men firstsaw the light of their father, the Sun. 

The world had been covered with water. It was damp and unstable. Earthquakes disturbed its surface. Strange beings rose up through it, monsters and animals of prey. As upon an island in the middle of a greatwater, the children of men were led forth into the light of theirfather, the Sun. It blinded and heated them so that they cried to oneanother in anguish, and fell down, and covered their eyes with theirbare hands and arms, for men were black then, like the caves they camefrom, and naked, save for a covering at the loins of rush, like yuccafiber, and sandals of the same, and their eyes, like the owl's, wereunused to the daylight. 

Eastward the two children began to lead them, toward the Home of theSun-father. 

Now, it happened that the two children, saw that the earth must be driedand hardened, for wherever the foot touched the soil water gathered--asmay be seen even in the rocks to-day--and the monsters which rose forthfrom the deep devoured the children of men. Therefore they consultedtogether and sought the advice of their creator, the Sun-father. By hisdirections, they placed their magic shield upon the wet earth. They drewfour lines a step apart upon the soft sands. Then the older brother saidto the younger, "Wilt thou, or shall I, take the lead?"

"I will take the lead, " said the younger. 

"Stand thou upon the last line, " said the older. 

And when they had laid upon the magic shield the rainbow, and across itthe arrows of lightning, toward all the quarters of the world, theyounger brother took his station facing toward the right. The olderbrother took his station facing toward the left. When all was ready, both braced themselves to run. The older brother drew his arrow to thehead, let fly, and struck the rainbow and the lightning arrows midway, where they crossed. Instantly, _thlu-tchu!_ shot the arrows of lightningin every direction, and fire rolled over the face of the earth, and thetwo gods followed the courses of their arrows of lightning. 

Now that the surface of the earth was hardened, even the animals ofprey, powerful and like the fathers (gods) themselves, would havedevoured the children of men; and the Two thought it was not well thatthey should all be permitted to live, "for, " said they, "alike will thechildren of men and the children of the animals of prey multiplythemselves. The animals of prey are provided with talons and teeth; menare but poor, the finished beings of earth, therefore the weaker. "

Whenever they came across the pathway of one of these animals, were hegreat mountain lion or but a mere mole, they struck him with the fire oflightning which they carried in their magic shield. _Thlu!_ andinstantly he was shriveled and burnt into stone. 

Then said they to the animals that they had thus changed to stone, "Thatye may not be evil unto men, but that ye may be a great good unto them, have we changed you into rode everlasting. By the magic breath of prey, by the heart that shall endure forever within you, shall ye be made toserve instead of to devour mankind. "

Thus was the surface of the earth hardened and scorched and many of allkinds of beings changed to stone. Thus, too, it happens that we find, here and there throughout the world, their forms, sometimes large likethe beings themselves, sometimes shriveled and distorted. And we oftensee among the rocks the forms of many beings that live no longer, whichshows us that all was different in the "days of the new. "

Of these petrifactions, which are of course mere concretions orstrangely eroded rock-forms, the Zuñis say, "Whomsoever of us may be metwith the light of such great good fortune may _see_ (discover, find)them and should treasure them for the sake of the sacred (magic) powerwhich was given them in the days of the new. For the spirits of theWe-ma-á-hâ-i still live, and are pleased to receive from us the SacredPlume (of the heart--Lä-sho-a-ni), and sacred necklace of treasure(Thlâ-thle-a); hence they turn their ears and the ears of their brothersin our direction that they may hearken to our prayers (sacred talks) andknow our wants. "

POWER OF THE FETICHES. 

This tradition not only furnishes additional evidence relative to thepreceding statements, but also, taken in connection with the followingbelief, shows quite clearly to the native wherein lies the power of hisfetiches. It is supposed that the hearts of the great animals of preyare infused with a spirit or medicine of magic influence over the heartsof the animals they prey upon, or the game animals (K'ia-pin-á-hâ-i);that their breaths (the "Breath of Life"--Hâ-i-an-pi-nan-ne--and soulare synonymous in Zuñi Mythology), derived from their hearts, andbreathed upon their prey, whether near or far, never fail to overcomethem, piercing their hearts and causing their limbs to stiffen, and theanimals themselves to lose their strength. Moreover, the roar or cry ofa beast of prey is accounted its Sá-wa-ni-k'ia, or magic medicine ofdestruction, which, heard by the game animals, is fatal to them, becauseit charms their senses, as does the breath their hearts. Since themountain lion, for example, lives by the blood ("life fluid") and fleshof the game animals, and by these alone, he is endowed not only with theabove powers, but with peculiar powers in the senses of sight and smell. Moreover, these powers, as derived from his heart, are preserved in hisfetich, since his heart still lives, even though his person be changedto stone. 

PREY GODS OF THE SIX REGIONS. 

THEIR ORIGIN. 

Therefore it happens that the use of these fetiches is chiefly connectedwith the chase. To this, however, there are some exceptions. One ofthese may be partly explained by the following myth concerningPó-shai-aŋ-k'ia, the God (Father) of the Medicine societies or sacredesoteric orders, of which there are twelve in Zuñi, and others among thedifferent pueblo tribes. He is supposed to have appeared in human form, poorly clad, and therefore reviled by men; to have taught the ancestorsof the Zuñi, Taos, Oraibi, and Coçonino Indians their agricultural andother arts, their systems of worship by means of plumed and paintedprayer-sticks; to have organized their medicine societies; and then tohave disappeared toward his home in Shí-pä-pu-li-ma (from_shi-pí-a_=mist, vapor; _u-lin_=surrounding; and _i-mo-na_=sitting placeof--"The mist-enveloped city"), and to have vanished beneath the world, whence he is said to have departed for the home of the Sun. He is stillthe conscious auditor of the prayers of his children, the invisibleruler of the spiritual Shí-pä-pu-li-ma, and of the lesser gods of themedicine orders, the principal "Finisher of the Paths of our Lives. " Heis, so far as any identity can be established, the "Montezuma" ofpopular and usually erroneous Mexican tradition. 

PÓ-SHAI-AŊ-K'IA. 

In ancient times, while yet all beings belonged to one family, Pó-shai-aŋ-k'ia, the father of our sacred bands, lived with hischildren (disciples) in the City of the Mists, the middle place (center)of the Medicine societies of the world. There he was guarded on allsides by his six warriors, Á-pi-thlan shí-wa-ni (_pí-thlan_=bow, _shí-wa-ni_=priests), the prey gods; toward the North by the MountainLion (Long Tail); toward the West by the Bear (Clumsy Foot); toward theSouth by the Badger (Black Mark Face); toward the East by the Wolf (HangTail); above by the Eagle (White Cap); and below by the Mole. When hewas about to go forth into the world, he divided the universe into sixregions, namely, the North (Pï′sh-lan-kwïn táh-na=Direction of theSwept or Barren place); the West (K'iä′-li-shi-ïn-kwïntáh-na=Direction of the Home of the Waters); the South (Á-la-ho-ïn-kwïntáh-na=Direction of the Place of the Beautiful Bed); the East(Té-lu-a-ïn-kwïn táh-na=Direction of the Home of Day); the Upper Regions(Í-ya-ma-ïn-kwïn táh-na=Direction of the Home of the High); and theLower Regions (Ma-ne-lam-ïn-kwïn táh-na=Direction of the Home of theLow). "

[Illustration: PREY GOD FETICHES OF THE SIX REGIONS. ]

All, save the first of these terms, are archaic. The modern names forthe West, South, East, Upper and Lower Regions signifyingrespectively--"The Place of Evening, " "The Place of the Salt Lake" (LasSalinas), "The Place whence comes the Day, " "The Above, " and "TheBelow. "

In the center of the great sea of each of these regions stood a veryancient sacred place (Té-thlä-shi-na-kwïn), a great mountain peak. Inthe North was the Mountain Yellow, in the West the Mountain Blue, in theSouth the Mountain Red, in the East the Mountain White, above theMountain All-color, and below the Mountain Black. 

We do not fail to see in this clear reference to the natural colors ofthe regions referred to--to the barren north and its auroral hues, thewest with its blue Pacific, the rosy south, the white daylight of theeast, the many hues of the clouded sky, and the black darkness of the"caves and holes of earth. " Indeed, these colors are used in thepictographs and in all the mythic symbolism of the Zuñis, to indicatethe directions or regions respectively referred to as connected withthem. 

Then said Pó-shai-aŋ-k'ia to the Mountain Lion (Plate II, Fig. 1), "LongTail, thou art stout of heart and strong of will. Therefore give I untothee and unto thy children forever the mastership of the gods of prey, and the guardianship of the great Northern World (for thy coat is ofyellow), that thou guard from that quarter the coming of evil upon mychildren of men, that thou receive in that quarter their messages to me, that thou become the father in the North of the sacred medicine ordersall, that thou become a Maker of the Paths (of men's lives). "

Thither went the Mountain Lion. Then said Pó-shai-aŋ-k'ia to the Bear(Plate II, Fig. 2), "Black Bear, thou art stout of heart and strong ofwill. Therefore make I thee the younger brother of the Mountain Lion, the guardian and master of the West, for thy coat is of the color of theland of night, " etc. 

To the Badger (Plate II, Fig. 3), "Thou art stout of heart but _not_strong of will. Therefore make I thee the younger brother of the Bear, the guardian and master of the South, for thy coat is ruddy and markedwith black and white equally, the colors of the land of summer, which isred, and stands between the day and the night, and thy homes are on thesunny sides of the hills, " etc. 

To the White Wolf (Plate II, Fig. 4), "Thou art stout of heart andstrong of will. Therefore make I thee the younger brother of the Badger, the guardian and master of the East, for thy coat is white and gray, thecolor of the day and dawn, " etc. 

And to the Eagle (Plate II, Fig. 5), he said: "White Cap (Bald Eagle), thou art passing stout of heart and strong of will. Therefore make Ithee the younger brother of the Wolf, the guardian and master of theUpper regions, for thou fliest through the skies without tiring, and thycoat is speckled like the clouds, " etc. 

"Prey Mole (Plate II, Fig. 6), thou art stout of heart and strong ofwill. Therefore make I thee the younger brother of the Eagle, theguardian and master of the Lower regions, for thou burrowest through theearth without tiring, and thy coat is of black, the color of the holesand caves of earth, " etc. 

THEIR POWER AS MEDIATORS. 

Thus it may be seen that all these animals are supposed to possess notonly the guardianship of the six regions, but also the mastership, notmerely geographic, but of the medicine powers, etc. , which are supposedto emanate from them; that they are the mediators between men andPó-shai-aŋ-ki'a, and conversely, between the latter and men. 

As further illustrative of this relationship it may not be amiss to addthat, aside from representing the wishes of men to Pó-shai-aŋ-ki'a, by means of the spirits of the prayer plumes, which, it is supposed, theprey gods take into his presence, and which are, as it were, memoranda(like _quippus_) to him and other high gods of the prayers of men, theyare also made to bear messages to men from him and his associated gods. 

For instance, it is believed that any member of the medicine orders whoneglects his religious duties as such is rendered liable to punishment(Hä′-ti-a-k'ia-na-k'ia=reprehension) by Pó-shai-aŋ-ki'a throughsome one of his warriors. 

As illustrative of this, the story of an adventure of Mí-tsi, an Indianwho "still lives, but limps, " is told by the priests with great emphasisto any backsliding member. 

MÍ-TSI. 

Mí-tsi was long a faithful member of the Little Fire order(Ma-ke-tsá-na-kwe), but he grew careless, neglected his sacrifices, andresigned his rank as "Keeper of the Medicines, " from mere laziness. Invain his fathers warned him. He only grew hot with anger. One day Mí-tsiwent up on the mesas to cut corral posts. He sat down to eat his dinner. A great black bear walked out of the thicket near at hand and leisurelyapproached him. Mí-tsi dropped his dinner and climbed a neighboringlittle dead pine tree. The bear followed him and climbed it, too. Mí-tsibegan to have sad thoughts of the words of his fathers. 

"Alas, " he cried, "pity me, my father from the West-land!" In vain hepromised to be a good Ma-ke-tsá-na-kwe. Had not Pó-shai-aŋ-ki'acommanded?

So the black bear seized him by the foot and pulled until Mí-tsiscreamed from pain; but, cling as he would to the tree, the bear pulledhim to the ground. Then he lay down on Mí-tsi and pressed the wind outof him so that he forgot. The black bear started to go; but eyed Mí-tsi. Mí-tsi kicked. Black bear came and pressed his wind out again. It hurtMí-tsi, and he said to himself, "Oh dear me! what shall I do? The fatherthinks I am not punished enough. " So he kept very still. Black bearstarted again, then stopped and looked at Mí-tsi, started and stoppedagain, growled and moved off, for Mí-tsi kept very still. Then the blackbear went slowly away, looking at Mí-tsi all the while, until he passeda little knoll. Mí-tsi crawled away and hid under a log. Then, when hethought himself man enough, he started for Zuñi. He was long sick, forthe black bear had eaten his foot. He "still lives and limps, " but he isa good Ma-ke-tsá-na-kwe. Who shall say that Pó-shai-aŋ-k'ia did notcommand?

THEIR WORSHIP. 

The prey gods, through their relationship to Pó-shai-aŋ-k'ia, as"Makers of the Paths of Life, " are given high rank among the gods. Withthis belief, their fetiches are held "as in captivity" by the priests ofthe various medicine orders, and greatly venerated by them as mediatorsbetween themselves and the animals they represent. In this characterthey are exhorted with elaborate prayers, rituals, and ceremonials. Grand sacrifices of plumed and painted prayer-sticks (Téthl-na-we) aremade annually by the "Prey Brother Priesthood" (Wé-ma á-pa-paá-shi-wa-ni) of these medicine societies, and at the full moon of eachmonth lesser sacrifices of the same kind by the male members of the"Prey gentes" (Wé-ma á-no-ti-we) of the tribe. 

PREY GODS OF THE HUNT. 

THEIR RELATION TO THE OTHERS. 

The fetich worship of the Zuñis naturally reaches its highest and mostinteresting development in its relationship to the chase, for theWe-ma-á-hâ-i are considered _par excellence_ the gods of the hunt. Ofthis class of fetiches, the special priests are the members of the"Great Coyote People" (Sá-ni-a-k'ia-kwe, or the Hunting Order), theirkeepers, the chosen members of the Eagle and Coyote gentes and of thePrey Brother priesthood. 

The fetiches in question (Plate III) represent, with two exceptions, thesame species of prey animals as those supposed to guard the six regions. These exceptions are, the Coyote (Sús-ki, Plate III, Fig. 2), whichreplaces the Black Bear of the West, and the Wild Cat (Té-pi, Plate III, Fig. 3), which takes the place of the Badger of the South. 

In the prayer-songs of the Sá-ni-a-kía-kwe, the names of all of theseprey gods are, with two exceptions, given in the language of the RioGrande Indians. This is probably one of the many devices for securinggreater secrecy, and rendering the ceremonials of the Hunter Societymysterious to other than members. The exceptions are, the Coyote, orHunter god of the West, known by the archaic name of Thlä′-k'iä-tchu, instead of by its ordinary name of Sús-ki, and the Prey Mole or god ofthe Lower regions (Plate III, Fig. 5), which is named Maí-tu-pu, alsoarchaic, instead of K'iä′-lu-tsi. Yet in most of the prayer andritualistic recitals of this order all of these gods are spoken of bythe names which distinguish them in the other orders of the tribe. 

[Illustration: PREY GOD FETICHES OF THE HUNT. ]

THEIR ORIGIN. 

While all the prey gods of the hunt are supposed to have functionsdiffering both from those of the six regions and those of the Priesthoodof the Bow, spoken of further on, they are yet referred, like those ofthe first class, to special divisions of the world. In explanation ofthis, however, quite another myth is given. This myth, like the first, is derived from the epic before referred to, and occurs in the latterthird of the long recital, where it pictures the tribes of the Zuñis, under the guidance of the Two Children, and the Kâ′-kâ atKó-thlu-ël-lon-ne, now a marsh-bordered lagune situated on the easternshore of the Colorado Chiquito, about fifteen miles north and west fromthe pueblo of San Juan, Arizona, and nearly opposite the mouth of theRio Concho. This lagune is probably formed in the basin or crater ofsome extinct geyser or volcanic spring, as the two high and wonderfullysimilar mountains on either side are identical in formation with thosein which occur the cave-craters farther south on the same river. It has, however, been largely filled in by the _débris_ brought down by the ZuñiRiver, which here joins the Colorado Chiquito. Kó-thlu-ël-lon signifiesthe "standing place (city) of the Kâ′-kâ" (from _Kâ_=a contraction ofKâ′-kâ, the sacred dance, and _thlu-ël-lon_=standing place). 

THE DISTRIBUTION OF THE ANIMALS. 

Men began their journey from the Red River, and the Kâ′-kâ stilllived, as it does now, at Kó-thlu-ël-lon-ne, when the wonderful SnailPeople (not snails, as may be inferred, but a tribe of that name), wholived in the "Place of the Snails" (K'iá-ma-k'ia-kwïn), far south ofwhere Zuñi now is, caused, by means of their magic power, all the gameanimals in the whole world round about to gather together in the greatforked cañon-valley under their town, and there to be hidden. 

The walls of this cañon were high and insurmountable, and the wholevalley although large was filled full of the game animals, so that theirfeet rumbled and rattled together like the sound of distant thunder, andtheir horns crackled like the sound of a storm in a dry forest. Allround about the cañon these passing wonderful Snail People made a road(line) of magic medicine and sacred meal, which road, even as a corral, no game animal, even though great Elk or strong Buck Deer, could pass. 

Now, it rained many days, and thus the tracks of all these animalstending thither were washed away. Nowhere could the Kâ′-kâ or thechildren of men, although they hunted day after day over the plains andmountains, on the mesas and along the cañon-valleys, find prey or traceof prey. 

Thus it happened that after many days they grew hungry, almost famished. Even the great strong Shá'-la-k'o and the swift Sá-la-mo-pi-a walkedzigzag in their trails, from the weakness of hunger. At first the mightyKâ′-kâ and men alike were compelled to eat the bones they had beforecast away, and at last to devour the soles of their moccasins and eventhe deer-tail ornaments of their dresses for want of the flesh ofK'iap-in-á-hâ-i, Game animals. 

Still, day after day, though weak and disheartened, men and theKâ′-kâ sought game in the mountains. At last a great Elk was givenliberty. His sides shook with tallow, his dewlap hung like a bag, sofleshy was it, his horns spread out like branches of a dead tree, andhis crackling hoofs cut the sands and even the rocks as he ran westward. He circled far off toward the Red River, passed through the RoundValley, and into the northern cañons. The Shá'-la-k'o was out hunting. He espied the deep tracks of the elk and fleetly followed him. Passingswift and strong was he, though weak from hunger, and ere long he camein sight of the great Elk. The sight gladdened and strengthened him; butalas! the Elk kept his distance as he turned again toward thehiding-place of his brother animals. On and on the Sha'-la-k'o followedhim, until he came to the edge of a great cañon, and peering over thebrink discovered the hiding-place of all the game animals of the world. 

"Aha! so here you all are, " said he. "I'll hasten back to my father, Pá-u-ti-wa, [1] who hungers for flesh, alas! and grows weak. " And likethe wind the Shá'-la-k'o returned to Kó-thlu-ël-lon-ne. Entering, heinformed the Kâ′-kâ, and word was sent out by the swiftSá-la-mo-pi-a[2] to all the We-ma-á-hâ-i for counsel and assistance, forthe We-ma-á-hâ-i were now the Fathers of men and the Kâ′-kâ . TheMountain Lion, the Coyote, the Wild Cat, the Wolf, the Eagle, theFalcon, the Ground Owl, and the Mole were summoned, all hungry and lean, as were the Kâ'-kâ and the children of men, from want of the flesh ofthe game animals. Nevertheless, they were anxious for the hunt and movedthemselves quickly among one another in their anxiety. Then the passingswift runners, the Sá-la-mo-pi-a, of all colors, the yellow, the blue, the red, the white, the many colored, and the black, were summoned toaccompany the We-ma-á-hâ-i to the cañon-valley of the Snail People. Wellthey knew that passing wonderful were the Snail People, and that no easymatter would it be to overcome their medicine and their magic. But theyhastened forth until they came near to the cañon. Then theShá'-la-k'o, [3] who guided them, gave directions that they should makethemselves ready for the hunt. 

When all were prepared, he opened by his sacred power the magic corralon the northern side, and forth rushed a great buck Deer. 

"Long Tail, the corral has been opened for thee. Forth comes thy game, seize him!" With great leaps the Mountain Lion overtook and threw theDeer to the ground, and fastened his teeth in his throat. 

The corral was opened on the western side. Forth rushed a MountainSheep. 

"Coyote, the corral has been opened for thee. Forth comes thy game, seize him!" The Coyote dashed swiftly forward. The Mountain Sheep dodgedhim and ran off toward the west. The Coyote crazily ran about yelpingand barking after his game, but the Mountain Sheep bounded from rock torock and was soon far away. Still the Coyote rushed crazily about, untilthe Mountain Lion commanded him to be quiet. But the Coyote smelled theblood of the Deer and was beside himself with hunger. Then the MountainLion said to him disdainfully, Satisfy thy hunger on the blood that Ihave spilled, for to-day thou hast missed thy game; and thus ever willthy descendants like thee blunder in the chase. As thou this daysatisfiest thy hunger, so also by the blood that the hunter spills orthe flesh that he throws away shall thy descendants forever have being. "

[Footnote 1: The chief god of the Kâ′-kâ, now represented by masks, and the richest costuming known to the Zuñis, which are worn during thewinter ceremonials of the tribe. ]

[Footnote 2: The Sá-la-mo-pi-a are monsters with round heads, longsnouts, huge feathered necks, and human bodies. They are supposed tolive beneath the waters, to come forth or enter snout foremost. Theyalso play an important part in the Kâ'-kâ or sacred dances of winter. ]

[Footnote 3: Monster human bird forms, the warrior chiefs ofPá-u-ti-wa, the representatives of which visit Zuñi, from their supposedwestern homes in certain springs, each New Year. They are more thantwelve feet high, and are carried swiftly about by persons concealedunder their dresses. ]

The corral was opened on the southern side. An Antelope sprang forth. With bounds less strong than those of the Mountain Lion, but nimbler, the Wild Cat seized him and threw him to the ground. 

The corral was opened on the eastern side. Forth ran the Ó-ho-li (oralbino antelope). The Wolf seized and threw him. The Jack Rabbit was letout. The Eagle poised himself for a moment, then swooped upon him. TheCotton Tail came forth. The Prey Mole waited in his hole and seized him;the Wood Rat, and the Falcon made him his prey; the Mouse, and theGround Owl quickly caught him. 

While the We-ma-á-hâ-i were thus satisfying their hunger, the gameanimals began to escape through the breaks in the corral. Forth throughthe northern door rushed the Buffalo, the great Elk, and the Deer, andtoward the north the Mountain Lion, and the yellow Sá-la-mo-pi-a swiftlyfollowed and herded them, to the world where stands the yellow mountain, below the great northern ocean. 

Out through the western gap rushed the Mountain Sheep, herded and drivenby the Coyote and the blue Sá-la-mo-pi-a, toward the great westernocean, where stands the ancient blue mountain. 

Out through the southern gap rushed the Antelope, herded and driven bythe Wild Cat and the red Sá-la-mo-pi-a, toward the great land of summer, where stands the ancient red mountain. 

Out through the eastern gap rushed the Ó-ho-li, herded and driven by theWolf and the white Sá-la-mo-pi-a, toward where "they say" is the easternocean, the "Ocean of day", wherein stands the ancient white mountain. 

Forth rushed in all directions the Jack Rabbit, the Cotton Tail, theBats, and the Mice, and the Eagle, the Falcon, and the Ground Owlcircled high above, toward the great "Sky ocean, " above which stands theancient mountain of many colors, and they drove them over all the earth, that from their homes in the air they could watch them in all places;and the Sá-la-mo-pi-a of many colors rose and assisted them. 

Into the earth burrowed the Rabbits, the Bats, and the Mice, from thesight of the Eagle, the Falcon, and the Ground Owl, but the Prey Moleand the black Sá-la-mo-pi-a thither followed them toward the fourcaverns (wombs) of earth, beneath which stands the ancient blackmountain. 

Then the earth and winds were filled with rumbling from the feet of thedeparting animals, and the Snail People saw that their game wasescaping; hence the world was filled with the wars of the Kâ′-kâ, theSnail People, and the children of men. 

Thus were let loose the game animals of the world. Hence the Buffalo, the Great Elk, and the largest Deer are found mostly in the north, wherethey are ever pursued by the great Mountain Lion; but with them escapedother animals, and so not alone in the north are the Buffalo, the GreatElk, and the Deer found. 

Among the mountains and the cañons of the west are found the MountainSheep, pursued by the Coyote; but with them escaped many other animals;hence not alone in the west are the Mountain Sheep found. 

Toward the south escaped the Antelopes, pursued by the Wild Cat. Yetwith them escaped many other animals; hence not alone in the south arethe Antelopes found. 

Toward the east escaped the Ó-ho-li, pursued by the Wolf; but with themescaped many other animals; hence not alone in the east are theÓ-ho-li-we found. 

Forth in all directions escaped the Jack Rabbits, Cotton Tails, Rats, and Mice; hence over all the earth are they found. Above them in theskies circle the Eagle, the Falcon, and the Ground Owl; yet into theearth escaped many of them, followed by the Prey Mole; hence beneath theearth burrow many. 

Thus, also, it came to be that the Yellow Mountain Lion is the masterPrey Being of the north, but his younger brothers, the blue, the red, the white, the spotted, and the black Mountain Lions wander over theother regions of earth. Does not the spotted Mountain Lion (evidentlythe Ocelot) live among the _high_ mountains of the south?

Thus, too, was it with the Coyote, who is the master of the West, butwhose younger brothers wander over all the regions; and thus, too, withthe Wild Cat and the Wolf. 

In this tradition there is an attempt, not only to explain the specialdistribution throughout the six regions, of the Prey animals and theirprey, but also to account for the occurrence of animals in regions otherthan those to which, according to this classification, they properlybelong. 

[Illustration: MOUNTAIN LION FETICHES OF THE CHASE--HUNTER GODOF THE NORTH]

THEIR VARIETIES. 

We find, therefore, that each one of the six species of Prey animals isagain divided into six varieties, according to color, which determinesthe location of each variety in that one or other of the regions withwhich its color agrees, yet it is supposed to owe allegiance to itsrepresentative, whatsoever this may be or wheresoever placed. Forinstance, the Mountain Lion is primarily god of the North, but he issupposed to have a representative (younger brother) in the West (theblue Mountain Lion), another in the South (the Red), in the East (theWhite), in the Upper regions (the Spotted), and in the Lower regions(the black Mountain Lion). 

Hence, also, there are six varieties of the fetich representing any oneof these divisions, the variety being determined by the color, asexpressed either by the material of which the fetich is formed, or thepigment with which it is painted, or otherwise, as, for example, byinlaying. (Plate III, Fig. 4, and Plate VII, Fig. 2. )

THE MOUNTAIN LION--HUNTER GOD OF THE NORTH. 

According to this classification, which is native, the fetiches of theMountain Lions are represented on Plate IV. They are invariablydistinguished by the tail, which is represented very long, and laidlengthwise of the back from the rump nearly or quite to the shoulders, as well as by the ears, which are quite as uniformly rounded and notprominent. 

The fetich of the yellow Mountain Lion (Hâ′k-ti tä′sh-a-nathlúp-tsi-na), or God of the North (Plate IV, Fig. 1), is of yellowlimestone. [1] It has been smoothly carved, and is evidently of greatantiquity, as shown by its polish and patina, the latter partly ofblood. The anus and eyes are quite marked holes made by drilling. Anarrow-point of flint is bound to the back with cordage of cotton, whichlatter, however, from its newness, seems to have been recently added. 

The fetich of the blue Mountain Lion, of the West (Hâ′k-titä′sh-a-na thlí-a-na), is represented in Plate IV, Fig. 2. Theoriginal is composed of finely veined azurite or carbonate of copper, which, although specked with harder serpentinous nodules, is almostentirely blue. It has been carefully finished, and the ears, eyes, nostrils, mouth, tail, anus, and legs are clearly cut. 

The fetich of the white Mountain Lion, of the East (Hâ′k-titä′sh-a-na k'ó-ha-na), is represented by several specimens, two ofwhich are reproduced in Plate IV, Figs. 3 and 4. The former is verysmall and composed of compact white limestone, the details beingpronounced, and the whole specimen finished with more than usualelaboration. The latter is unusually large, of compact gypsum oralabaster, and quite carefully carved. The eyes have been inlaid withturkoises, and there is cut around its neck a groove by which the beadsof shell, coral, &c. , were originally fastened. A large arrow-head ofchalcedony has been bound with cords of cotton flatwise along one sideof the body. 

The only fetich representing the red Mountain Lion, of the South(Hâ′k-ti tä′sh-a-na á-ho-na), in the collection was too imperfectfor reproduction. 

[Footnote 1: I am indebted to Mr. S. F. Emmons, of the GeologicalSurvey, for assisting me to determine approximately the mineralogicalcharacter of these specimens. ]

The fetich of the spotted or many-colored Mountain Lion (Hâ′k-titä′sh-a-na sú-pa-no-pa _or_ í-to-pa-nah-na-na), of the Upper regions, is also represented by two specimens (Plate IV, Figs. 5 and 6), both offibrous aragonite in alternating thin and thick laminæ, or bands ofgrayish yellow, white, and blue. Fig. 5 is by far the more elaborate ofthe two, and is, indeed, the most perfect fetich in the collection. Thelegs, ears, eyes, nostrils, mouth, tail, anus, and genital organs (ofthe male) are carefully carved, the eyes being further elaborated bymosaics of minute turkoises. To the right side of the body, "over theheart, " is bound with blood-blackened cotton cords a delicate flintarrow-point, together with white shell and coral beads, and, at thebreast, a small triangular figure of an arrow in haliotus, or abalone. 

The fetich of the black Mountain Lion (Hâ′k-ti tä′sh-a-nashí-k'ia-na) (Pl. IV, Fig. 7) is of gypsum, or white limestone, but hasbeen painted black by pigment, traces of which are still lodged onportions of its surface. 

THE COYOTE--HUNTER GOD OF THE WEST. 

The fetiches of the Coyote, or God of the West, and his youngerbrothers, represented on Plate V, are called Téthl-po-k'ia, an archaicform of the modern word Sús-k'i wé-ma-we (Coyote fetiches), from_téthl-nan_, =a sacred prayer-plume, and _pó-an_, =an object or localityon or toward which anything is placed, a depository, and _k'ia_=theactive participle. They are usually distinguished by horizontal orslightly drooping tails, pointed or small snouts, and erect ears. Although the Coyote of the West is regarded as the master of the Coyotesof the other five regions, yet, in the prayers, songs, and recitationsof the Sá-ni-a-k'ia-kwe, and Prey Brother Priesthood, the Coyote of theNorth is mentioned first. I therefore preserve the same sequenceobserved in describing the Mountain Lion fetiches. 

The fetich of the yellow Coyote (Sús-k'i thlúp-tsi-na), of the North, isrepresented in Plate V, Fig. 1. The original is of compact whitelimestone stained yellow. The attitude is that of a coyote about topursue his prey (lá-hi-na í-mo-na), which has reference to theintemperate haste on the part of this animal, which usually, as in theforegoing tradition, results in failure. 

The fetich of the blue Coyote, of the West (Sús-k'iló-k'ia-na--signifying in reality blue gray, the color of the coyote, instead of blue=thlí-a-na), is shown, in Plate V, Fig. 2. This fetich isalso of compact white limestone, of a yellowish gray color, althoughtraces of blue paint and large turkois eyes indicate that it wasintended, like Plate III, Fig. 3, to represent the God of the West. 

The fetich of the red Coyote (Sús-k'i á-ho-na), of the South, isrepresented by Plate V, Fig. 4, which, although of whitesemi-translucent calcite, has been deeply stained with red paint. 

[Illustration: THE COYOTE FETICHES OF THE CHASE--HUNTER GOD OF THEWEST. ]

[Illustration: WILD CAT FETICHES OF THE CHASE--HUNTER GOD OF THESOUTH. ]

Two examples of the fetich of the white Coyote (Sús-k'i k'ó-ha-na), ofthe East, are shown in Plate V, Figs. 4 and 5. They are both of compactwhite limestone. The first is evidently a natural fragment, the feetbeing but slightly indicated by grinding, the mouth by a deep cutstraight across the snout, and the eyes by deeply drilled depressions, the deep groove around, the neck being designed merely to receive thenecklace. The second, however, is more elaborate, the pointed chin, horizontal tail, and pricked-up ears being distinctly carved, and yet inform the specimen resembles more a weasel than a coyote. 

The fetich of the many-colored Coyote (Sús-k'i í-to-pa-nah-na-na), ofthe Upper regions, is reproduced in Plate V, Fig. 6, which representsthe male and female together, the latter being indicated merely by thesmaller size and the shorter tail. They are both of aragonite. Thisconjoined form of the male and female fetiches is rare, and issignificant of other powers than those of the hunt. 

The black Coyote (Sús-k'i shí-k'ia-na), of the Lower regions, isrepresented by Plate V, Fig. 7, the original of which is of compactwhite limestone or yellowish-gray marble, and shows traces of blackpaint or staining. 

THE WILD-CAT--HUNTER GOD OF THE SOUTH. 

The fetiches of the Wild Cat, the principal of which is God of theSouth, are represented on Plate VI. They are characterized by shorthorizontal tails and in most cases by vertical faces and short ears, less erect than in the fetiches of the Coyote. 

Plate VI, Fig. 1, represents the fetich of the yellow Wild Cat (Té-pithlúp-tsi-na) of the North. Although of yellow limestone, it is stainednearly black with blood. A long, clearly-chipped arrow-point ofchalcedony is bound with blood-stained cotton cordage along the rightside of the figure, and a necklace of white shell beads (Kó-ha-kwa), with one of black stone (Kewí-na-kwa) among them, encircles the neck. 

Plate VI, Fig. 2, represents the fetich of the blue Wild Cat (Té-pithlí-a-na), of the West. It is formed from basaltic clay of agrayish-blue color, and is furnished with an arrow-point of jasper (jaspvernis), upon which, is laid a small fragment of turkois, both securedto the back of the specimen with sinew taken from the animalrepresented. Plate VI, Fig. 3, likewise represents the fetich of theWild Cat of the West. It is a fragment from a thin vein of malachite andazurite, or green and blue carbonate of copper, and has been but littlechanged from its original condition. 

Plate VI, Fig. 4, represents the red Wild Cat (Té-pi á-ho-na), of theSouth. Although formed from gypsum or yellow limestone, its color hasbeen changed by the application of paint. It is supplied with the usualnecklace and arrow-point of the perfect fetich, secured by bands ofsinew and cotton. 

Both Figs. 5 and 6 of Plate VI represent the fetich of the white WildCat (Té pi k'ó-ha-na), of the East, and are of compact white limestonecarefully fashioned and polished, the one to represent the perfectanimal, the other the fœtus. This specimen, like Plate V, Fig. 6, hasa significance other than that of a mere fetich of the chase, asignificance connected with the Phallic worship of the Zuñis, on whichsubject I hope ere many years to produce interesting evidence. 

Plate VI, Fig. 7, represents the fetich of the many-colored Wild Cat(Té-pi sú-pa-no-pa), of the Upper regions, which is made of basalticclay, stained black with pitch and pigment, and furnished with a flakeof flint and a small fragment of chrysocolla, both of which are attachedto the back of the figure with a binding of sinew. 

Plate VI, Fig. 8, represents, according to the Zuñis, a very ancient andvalued fetich of the black Wild Cat (Té-pi shí-k'ia-na), of the Lowerregions. It is little more than a concretion of compact basaltic rock, with slight traces of art. Its natural form, however, is suggestive ofan animal. Long use has polished its originally black surface to the hueof lustrous jet. 

THE WOLF--HUNTER GOD OF THE EAST. 

The fetiches of the Wolf, God of the East, and of his younger brothers(Iú-na-wi-ko wé-ma-we) are represented on Plate VII. They arecharacterized by erect attitudes, usually oblique faces, pricked-upears, and "hanging tails. "

Plate VII, Fig. 1, is a representation of the fetich of the yellow Wolf(Iú-na-wi-ko thlúp-tsi-na), of the North. It is of yellow induratedclay-stone. In this example the legs are much longer than in mostspecimens, for nearly all these figures are either natural fragments orconcretions slightly improved on by art, or are figures which have beensuggested by and derived from such fragments or concretions. Moreover, the ceremonials to be described further on require that they should be"able to stand alone"; therefore they are usually furnished with onlyrudimentary legs. The tail is only indicated, while in nearly all otherWolf fetiches it is clearly cut down the rump, nearly to the gamboljoint. 

Plate VII, Fig. 2, represents a fetich of the blue Wolf (Iú-na-wi-kothlí-a-na), of the West. It is of gray sandstone, stained first red, then blue, the latter color being further indicated by settings of greenturkois on either side and along the back, as well as in the eyes. 

Plate VII, Fig. 3, represents the fetich of the red Wolf (Iú-na-wi-koá-ho-na), of the South. It is but crudely formed from a fragment ofsiliceous limestone, the feet, ears, and tail being represented only bymere protuberances. Although the material is naturally of ayellowish-gray color, it has been stained red. 

Plate VII, Fig. 4, represents the fetich of the white Wolf (Iú-na-wi-kok'ó-ha-na), of the East. It is of very white, compact limestone. Thehanging tail, erect ears, attitude, &c. , are better shown in this thanperhaps in any other specimen of the class in the collection. It has, however, been broken through the body and mended with black pitch. 

[Illustration: WOLF FETICHES OF THE CHASE--HUNTER GOD OF THE EAST. ]

[Illustration: EAGLE FETICHES OF THE CHASE--HUNTER GOD OF THE UPPERREGIONS. ]

Plate VII, Fig. 5, represents the fetich, of the many-colored Wolf(Iú-na-wi-ko í-to-pa-nah-na-na), of the Upper regions. The original isof fine-grained sandstone of a gray color, stained in some placesfaintly with red and other tints. The mouth, eyes, ear tips, and tailhave been touched with black to make them appear more prominent. 

Plate VII, Fig. 6, represents the fetich of the black Wolf (Iú-na-wi-koshí-k'ia-na), of the Lower regions. Although uncommonly large andgreatly resembling in form the bear, it possesses the oblique face, upright ears, hanging tail, and other accepted characteristics of theWolf. 

THE EAGLE--HUNTER GOD OF THE UPPER REGIONS. 

The fetiches of the Eagle, God of the Upper regions, and his youngerbrothers of the other regions (K'iä′-k'iä-li wé-ma-we) are representedon Plate VIII. They are characterized merely by rude bird forms, withwings either naturally or very conventionally carved (Figs. 3 and 6). Further details are rarely attempted, from the fact that all the otherprincipal prey animals are quadrupeds, and the simple suggestion of thebird form is sufficient to identify the eagle among any of them. 

Plate VIII, Fig. 1, represents the fetich of the yellow Eagle(K'iä′-k'iä-li thlúp-tsi-na), of the Northern skies. It consistsmerely of the head and shoulders, very rudely formed of white limestoneand painted with yellow ocher. This specimen is doubtless a naturalfragment very little altered by art. 

Plate VIII, Fig. 2, represents the fetich of the blue Eagle(K'iä′k'iä-li ló-k'ia-na), of the Western skies. It is quiteelaborately carved, supplied with a pedestal, and pierced through thebody to facilitate suspension. For during ceremonials, to be describedfurther on, the fetiches of the Eagle are usually suspended, althoughsometimes, like those of the quadrupeds, they are placed on the floor, as indicated by the pedestal furnished to this specimen. Although ofcompact white limestone, this fetich is made to represent the blue Eagleby means of turkois eyes and a green stain over the body. A small pinkchalcedony arrow-point is attached to the back between the wings bymeans of a single sinew band passed around the tips of the latter andthe tail and under the wings over the shoulders. 

Plate VIII, Fig. 3, represents the fetich of the red Eagle(K'iä′-k'iä-li á-ho-na), of the Southern skies. Like Fig. 42, this isdoubtless a nearly natural fragment of very fine-grained red sandstone, the wings being indicated by deep lines which cross over the back, andthe rump grooved to receive the cord with which to secure to the back anarrow-point. The breast is perforated. 

Plate VIII, Fig. 4, is a nearly natural fragment of compact whitelimestone, representing the white Eagle (K'iä′-k'iä-li k'ó-ha-na), ofthe Eastern skies. No artificial details, save the eyes, which arefaintly indicated, have been attempted on this specimen. 

Plate VIII, Fig. 5, represents, in compact yellow limestone, thespeckled Eagle (K'iä′-k'iä-li sú-tchu-tchon-ne) of the Upper regions, the drab color of the body being varied by fragments of pure turkoisinserted into the eyes, breast, and back. A notch in the top and frontof the head probably indicates that the specimen was once supplied witha beak, either of turkois or of white shell. It is perforated lengthwisethrough the breast. 

Plate VIII, Fig. 6, is a representation of a thoroughly typicalconventional fetich of the black Eagle (K'iä′-k'iä-li kwín-ne) of theLower regions. It is of calcite, stained lustrous black. A cotton cordaround the neck supplies the place of the original "necklace. "

THE MOLE--HUNTER GOD OF THE LOWER REGIONS. 

The fetiches of the Mole, or God of the Lower regions (K'iä′-lu-tsiwé-ma-we, in the sacred orders; Maí-tu-pu wé-ma-we, in the order of theHunt), are represented in the collection by only two specimens, PlateII, Fig. 6, and Plate IX, Fig. 1. The figure of a third specimen, takenfrom one of my sketches of the original in Zuñi, is given on Plate III, Fig. 5. 

These fetiches being unpopular, because considered less powerful thanthose of the larger gods of prey, are very rare, and are either rudeconcretions with no definite form (Plate II, Fig. 6), or almost equallyrude examples of art, as in Plate IX, Fig. 1, which represents thefetich of the white Mole (Maí-tu-pu kó-ha-na) of the Eastern Lowerregions. It consists merely of a natural slab of fine white limestone. 

Nevertheless, value is sometimes attached to the Mole, from the factthat it is able by burrowing to lay traps for the largest game of earth, which it is supposed to do consciously. For this reason it is sometimesrepresented with surprising fidelity, as in Plate III, Fig. 5. 

THE GROUND OWL AND THE FALCON. 

The fetiches of the Ground Owl (the Prairie Dogvariety--Thlá-po-po-ke'-a' wé-ma-we) of all regions, are still morerarely represented and even less prized than those of the Mole. The onlyexample in the collection is reproduced in Plate IX, Fig. 2. Theoriginal is quite carefully formed of soft white limestone, and isperforated to facilitate suspension. 

The Falcon fetiches (Pí-pi wé-ma-we) are included in the Eagle species, as they are called the younger brothers of the Eagle, and supply theplace of the red Eagle which variety is met with very rarely. 

[Illustration: THE MOLE AND THE GROUND-OWL FETICHES--HUNTER GODS OF THELOWER REGIONS AND ALL REGIONS. 

THE NAVAJO FETICHES--PHALLIC GODS OF THE FLOCKS. ]

THEIR RELATIVE VALUES. 

The relative value of these varieties of fetiches depends largely uponthe rank of the Animal god they represent. For instance, the MountainLion is not only master of the North, which takes precedence overall the other "ancient sacred spaces" (Té-thlä-shi-na-we) or regions, but is also the master of all the other Prey gods, if not of all otherterrestrial animals. Notwithstanding the fact that the Coyote, in theOrder of the Hunt (the Coyote society or the Sá-ni-a-k'ia-kwe), is givenfor traditional reasons higher _sacred_ rank than the Mountain Lion, heis, as a Prey Being, one degree lower, being god of the West, whichfollows the North, in order of importance. Hence we find the MountainLion and Coyote fetiches far more prized than any of the others, andcorrespondingly more numerous. The Coyote in rank is younger brother ofthe Mountain Lion, just as the Wild Cat is younger brother of theCoyote, the Wolf of the Wild Cat, and so on to the Mole, and lessimportant Ground Owl. In relationship by blood, however, the yellowMountain Lion is accounted older brother of the blue, red, white, spotted, and black Mountain Lions; the blue Coyote, older brother of thered, white, yellow, mottled or spotted, and black Coyotes. So the WildCat of the South is regarded as the older brother of the Wild Cats ofall the other five regions. And thus it is respectively with, the Wolf, the Eagle, and the Mole. We find, therefore, that in the North all thegods of Prey are represented, as well as the Mountain Lion, only theyare yellow. In the West all are represented, as well as the Coyote, onlythey are blue; and thus throughout the remaining four regions. 

The Mountain Lion is further believed to be the special hunter of theElk, Deer, and Bison (no longer an inhabitant of New Mexico). His fetichis, therefore, preferred by the hunter of these animals. So, also, isthe fetich of the Coyote preferred by the hunter of the Mountain Sheep;that of the Wild Cat, by the hunter of the Antelope; that of the Wolf, by the hunter of the rare and highly-valued Ó-ho-li; those of the Eagleand Falcon, by the hunter of Rabbits; and that of the Mole, by thehunter of other small game. 

The exception to this rule is individual, and founded upon the beliefthat any one of the gods of Prey hunts to some extent the special gameof all the other gods of Prey. Hence, any person who may discover eithera concretion or natural object or an ancient fetich calling to mind orrepresenting any one of the Prey gods will regard it as his specialfetich, and almost invariably prefer it, since he believes it to havebeen "meted to" him (ań-ik-tchi-a-k'ia) by the gods. 

THEIR CUSTODIAN. 

Although these fetiches are thus often individual property, members ofthe Sá-ni-a-k'ia-kwe, and of the Eagle and Coyote gentes, as well aspriests included in the Prey God Brotherhood, are required to deposittheir fetiches, when not in use, with the "Keeper of the Medicine of theDeer" (Nál-e-ton í-lo-na), who is usually, if not always, the headmember of the Eagle gens. 

It rests with these memberships and these alone to perfect the feticheswhen found, and to carry on at stated intervals the ceremonials andworship connected with them. 

When not in use, either for such ceremonials or for the hunt, thesetribal fetiches are kept in a very ancient vessel of wicker-work, in theHouse of the Deer Medicine (Nál-e-ton ín-kwïn), which is usually thedwelling place of the keeper. 

THE RITES OF THEIR WORSHIP. 

THE DAY OF THE COUNCIL OF THE FETICHES. 

The principal ceremonial connected with the worship of the Prey Beingstakes place either a little before or after the winter solstice ornational New Year. 

This is due to the fact that many of the members of the above-mentionedassociations also belong to other societies, and are required on theexact night of the New Year to perform other religious duties than thoseconnected with the fetich worship. Hence, the fetiches or gods of preyhave their special New Year's day, called Wé-ma-a-wa ú-pu-k'ia té-wa-ne("The day of the council of the fetiches"). 

On this occasion is held the grand council of the fetiches. They are alltaken from their place of deposit and arranged, according to species andcolor, in front of a symbolic slat altar on the floor of the councilchamber in a way I have attempted to indicate, as far as possible, bythe arrangement of the figures on the plates, the quadrupeds beingplaced upright, while the Eagles and other winged fetiches are suspendedfrom the rafters by means of cotton cords. Busily engaged in observingother ceremonials and debarred from actual entrance, until my recentinitiation into the Priesthood of the Bow, I have unfortunately neverwitnessed any part of this ceremonial save by stealth, and cannotdescribe it as a whole. I reserve the right, therefore, to correct anydetails of the following at some future day. 

The ceremonials last throughout the latter two-thirds of a night. Eachmember on entering approaches the altar, and with prayer-meal in handaddresses a long prayer to the assembly of fetiches, at the close ofwhich he scatters the prayer-meal over them, breathes on and from hishand, and takes his place in the council. An opening prayer-chant, lasting from one to three hours, is then sung at intervals, in whichvarious members dance to the sound of the constant rattles, imitating atthe close of each stanza the cries of the beasts represented by thefetiches. 

At the conclusion of the song, the "Keeper of the Deer Medicine, " whois master priest of the occasion, leads off in the recitation of a longmetrical ritual, in which he is followed by the two warrior priests withshorter recitations, and by a prayer from another priest (of uncertainrank). During these recitations, responses like those of the litany inthe Church of England may be heard from the whole assembly, and at theirclose, at or after sunrise, all members flock around the altar andrepeat, prayer-meal in hand, a concluding invocation. This is followedby a liberal feast, principally of game, which is brought in and servedby the women, with additional recitations and ceremonials. At thisfeast, portions of each kind of food are taken out by every member forthe Prey gods, which portions are sacrificed by the priests, togetherwith the prayer plume-sticks, several of which are supplied by eachmember. 

CEREMONIALS OF THE HUNT. 

Similar midnight ceremonials, but briefer, are observed on the occasionof the great midwinter tribal hunts, the times for which are fixed bythe Keeper of the Deer Medicine, the master and warrior priests of theSá-ni-a-k'ia-kwe; and the religious observances accompanying andfollowing which would form one of the most interesting chaptersconnected with the fetich worship of the Zuñi's. 

These ceremonials and tribal hunts are more and more rarely observed, onaccount of the scarcity of game and of the death a few years since ofthe warrior priest above mentioned, without whose assistance they cannotbe performed. This position has been recently refilled, and I hopeduring the coming winter to be enabled, not only to witness one of theseobservances, but also to join in it; a privilege which will be grantedto me on account of my membership in the order of the Priesthood of theBow. 

Any hunter, provided he be one privileged to participate in the abovedescribed ceremonials--namely, a Prey brother--supplies himself, whenpreparing for the chase, not only with his weapons, &c. , but also with afavorite or appropriate prey fetich. In order to procure the latter heproceeds, sooner or later before starting, to the House of the DeerMedicine (Nál-e-ton ï′n-kwïn), where the vessel containing thefetiches is brought forth by the Keeper or some substitute, and placedbefore him. Pacing in the direction of the region to which belongs theparticular fetich which he designs to use, he sprinkles into and overthe vessel sacred prayer or medicine meal. Then holding a small quantityof the meal in his left hand, over the region of his heart, he removeshis head-band and utters the following prayer:

 Ma: Lú-k'ia yät-ton-né, hom tä-tchú, hom tsi-tá, tom lithl hâWhy! This day, my father, my mother, (to)thee here I

 té-kwïn-te té-ä-tip, o-ná ël-le-te-k'iá. Hothl yam á-tä-tchúunexpectedly have trail overtaken. Soever for my Fathers (by) road

 Kâ-kâ A′-shi-wa-ní, wé-ma á-shi-wa-ní, K'ia-pin-a-hâ-ísacred dance priest-(gods), Prey priest-(gods), the gods animal beings

 awën hâ lithl yam te-li-ki-ná yel-le-te-u-k'o-nátheirs I here my sacred things made ready (which) for them (plumes, etc. , literally relatives of the species)

 te-li-ki-ná i-thle-a-nán tom lithl hâ o-ná ël-le-te-k'iá; tomsacred things with (me) unto here I road overtaken; unto bringing thee by (have) thee trail

lithl hâ häl-lo-wa-ti-nán thle-a-ú tom an té-ap-k'o-nan here I good fortune (ad)dress thy own wherewith (thou hast being)

ä′n-ti-shem-án a-k'iá yam á-wi-te-lin tsi-tá, hâ lithl wishing for hence, to my all earth mother I here

 té-u-su a-k'iá ó-ne yâthl kwai-k'ia-ná. (with prayer) hence, trail over go out shall. (-from), prayer

 Lé-we ú-lokh nan thla-ná tom te-ap-k'o-nán sho-hi-tá tomThus much (of the) great thy wherewith (thou (the) deer thy world hast being)

 pi-nan a-k'iá a-u-la-shó. Awen shi-nán, awen k'iáh-kwïn wind by encircle about Their flesh their life fluidbreath (of hence wander around. (blood) life)

 hothl án-ti-she-mán a-k'iá, le-hok té-u-su a k'iá hâ ó-nesoever wanting hence yonder prayer hence I trail (from me) with

 kwaí k'ia-ná. Go out (shall). 

Kwa-í-no-ti-nam hothl yam té-ap-k'o-nán a-k'iá hom tâ Without fail where- thy wherewith (thou hence (by) to me thou (unfailingly) soever for me hast being)

ke-tsä-ti-k'ia-ná. Hom tâ té-k'o-ha-ná an-ík tchi-a-tú. Happy (make, do). Unto me thou (the) light meet with (_do_). 

FREE TRANSLATION. 

Why (of course)--

This day, my father (or, my mother), here I, (as if) unexpectedly, meetthee with whatsoever I have made ready of the sacred things of myfathers, the priest gods of the sacred dances, the priest gods of thePrey (beings). These sacred things bringing I have here overtaken thee, and with their good fortune I here address thee. Wishing for thatwhereby thou hast being, I shall go forth from here prayerfully upon thetrails of my earth-mother. 

Throughout the whole of this great country, they whereby thou hastbeing, the deer, by the command of thy wind of life (breath), wanderabout. It is wishing for their flesh and blood that I shall go forthyonder prayerfully out over the trails. 

Let it be without fail that thou shall make me happy with that wherebythou hast being. Grant unto me the light of thy favor. 

Then scattering forth the prayer-meal in the direction he proposes totake on the hunt, he chooses from the vessel the fetich, and pressing itto or toward his lips breaths from, it and exclaims:

Ha! é-lah-kwá, hom tä-tchú (hom tsi-tá), lú-k'ia yät-ton-né o-néAh! Thanks, my father, (my mother), this day trails

yäthl ëh-kwé ta-pan hâ té-u-su a-k'iá, o-né yäthl kwaí-k'ia-ná. Over ahead taking I prayer with trails over go out shall. 

FREE TRANSLATION. 

Ah! Thanks, my father (or, my mother), this day I shall follow (thee)forth over the trails. Prayerfully over the trails I shall go out. 

Should a party be going to the hunt together, all repair to the House ofthe Deer Medicine, repeating, one by one, the above prayers andceremonial as the fetiches are drawn. 

The fetich is then placed in a little crescent-shaped bag of buckskinwhich the hunter wears suspended over the left breast (or heart) by abuckskin thong, which is tied above the right shoulder. With it hereturns home, where he hangs it up in his room and awaits a favorablerain or snow storm, meanwhile, if but a few days elapse, retaining thefetich in his own house. If a hunter be not a member of the orders abovementioned, while he must ask a member to secure a fetich for him, in themanner described, still he is quite as privileged to use it as is themember himself, although his chances for success are not supposed to beso good as those of the proper owner. 

During his journey out the hunter picks from the heart of the _yucca_, or Spanish bayonet, a few thin leaves, and, on reaching the point wherean animal which he wishes to capture has rested, or whence it has newlytaken flight, he deposits, together with sacrifices hereinafter to bementioned, a spider knot (hó-tsa-na mu kwí-ton-ne), made of four strandsof these yucca leaves. This knot must be tied like the ordinarycat-knot, but invariably from right to left, so that the ends of thefour strands shall spread out from the center as the legs of a spiderfrom its body. The knot is further characterized by being tied quiteawkwardly, as if by a mere child. It is deposited on the spot over whichthe heart of the animal is supposed to have rested or passed. Then aforked twig of cedar is cut and stuck very obliquely into the ground, sothat the prongs stand in a direction opposite to that of the coursetaken by the animal, and immediately in front, as it were, of the forepart of its heart, which is represented as entangled in the knot. 

This process, in conjunction with the roar of the animal, which thefetich represents, and which is imitated by the hunter on the conclusionof these various ceremonials, is supposed to limit the power of flightof the animal sought, to confine him within a narrow circle, and, together with an additional ceremonial which is invariably performed, even without the other, is supposed to render it a sure prey. This isperformed only after the track has been followed until either the animalis in sight, or a place is discovered where it has lain down. Then, inexactly the spot over which the heart of the animal is supposed to haverested, he deposits a sacrifice of corn pollen (tâ-ón-ia), sacred blackwar paint (tsú-ha-pa)--a kind of plumbago, containing shining particles, and procured by barter from the Ha-va-su-paí (Coçoninos), and fromsacred mines toward the west--and prayer or sacred meal, made from whiteseed-corn (emblematic of terrestrial life or of the foods of mankind), fragments of shell, sand from the ocean, and sometimes turkois orgreen-stone, ground very fine, and invariably carried in pouches by allmembers of the sacred societies of Zuñi. To this mixture sacred shellbeads or coral are sometimes added. Then, taking out the fetich, hebreathes on it and from it, and exclaims "Si!", which signifies "thetime has come, " or that everything is in readiness. The exact meaningmay, perhaps, be made clearer by an example. When all preparations havebeen made complete for a ceremonial, the word "Si!", uttered by themaster priest of the occasion, is a signal for the commencement of theceremonials. It is therefore substituted for "Ma!", used in theforegoing prayer, whenever any preparations, like sacrifices andceremonials, precede the prayer. 

With this introduction he utters the accompanying prayer:

Lú-k'ia yät ton-né, hom tä-tchú k'ia-pin hâ-í, to-pin-té yät-ton-né, This day my father game being, one day raw

to-pin-té teh-thli-na-né, tom an o-né yäthl u-lap-nap-té. Hothl one night thy own trail over round about However (even) though. 

 yam á-wi-te-lin tsi-tau-án to-pin-té i-te-tchu-ná hom tâto me earth mother (with) one step to me thou your

 an-k'o-ha-ti-ná. Tom an k'iah-kwïn an-ti-shi-ma-ná, tom anshalt grant(favor). Thy own blood wanting, thy own life-fluid

shi-i-nán án-ti-shi-mán a-k'iá tom lithl hâ häl-lo-wa-ti-nán flesh wanting, hence to thee, here I good fortunes

á-thle-a-ú thlâ á-thle-a-ú. Lé-we tá-kuthl po-ti′ hom(ad)dress, treasure (ad)dress. Thus much woods round filled to me all the about

 an tom yä′t-ti-na tsú-ma-k'ie-ná. Hom á-tä-tchú, hom tonmine you grasping strong shall. My all-fathers, to me you

án-k'o-ha-ti-na-wá. Hom ton té-k'o-ha-na án-ik-tchi-a-nap-tú. Favor do (all). To me you light (favor) meet with _do_. 

FREE TRANSLATION. 

Si! This day, my father, thou game animal, even though thy trail one dayand one night hast (been made) round about; however, grant unto me onestep of my earth-mother. Wanting thy life-blood, wanting thy flesh, hence I here address to thee good fortune, address to thee treasure. 

All ye woods that fill (the country) round about me, (do) grasp for mestrongly. [This expression beseeches that the logs, sticks, branches, brambles, and vines shall impede the progress of the chased animal. ] Myfathers, favor me. Grant unto me the light of your favor, do. 

The hunter then takes out his fetich, places its nostrils near his lips, breaths deeply from them, as though to inhale the supposed magic breathof the God of Prey, and puffs long and quite loudly in the generaldirection whither the tracks tend. He then, utters three or four times along low cry of, "Hu-u-u-u!" It is supposed that the breath of the god, breathed in temporarily by the hunter, and breathed outward toward theheart of the pursued animal, will overcome the latter and stiffen hislimbs, so that he will fall an easy prey; and that the low roar, as ofthe beast of prey, will enter his consciousness and frighten him so asto conceal from him the knowledge of any approach. 

The hunter then rises, replaces his fetich, and pursues the trail withall possible ardor, until he either strikes the animal down by means ofhis weapons, or so worries it by long-continued chase that it becomes aneasy capture. Before the "breath of life" has left the fallen deer (ifit be such), he places its fore feet back of its horns and, grasping itsmouth, holds it firmly closed, while he applies his lips to its nostrilsand breathes as much wind into them as possible, again inhaling from thelungs of the dying animal into his own. Then letting go he exclaims:

 Ha! é-lah-kwá! hom tä-tchú, hom tcha-lé. Hom tâ tâ-sho-na-né, All! Thanks! my father, my child. To me thou seeds (of earth)

 k'iä-she-ma án-ik-tchi-a-nap-tú. Hom tâ té-k'o-ha-na, o-né, yäthlwater (want) meet (grant) do. To me thou light trail over (favor)

k'ok-shi, án-ik-tchi-a-nap-tú. Good meet (grant) do. 

FREE TRANSLATION. 

Ah! Thanks, my father, my child. Grant unto me the seeds of earth("daily bread") and the gift of water. Grant unto me the light of thyfavor, do. 

As soon as the animal is dead he lays open its viscera, cuts through thediaphragm, and makes an incision in the aorta, or in the sac whichincloses the heart. He then takes out the prey fetich, breathes on it, and addresses it thus:

Si! Hom tä-tchú, lú-k'ia yät-ton-né, lithl k'ia-pin-hâ-i an k'iáh-kwïnSi! My father this day here Game animal its life-fluid (blood)

a-k'iá tâs í-k'iah-kwi-ná, tâs i′-ke-i-nan a-k'iá hence thou shalt dampen thyself, thou shalt (thy) hence with, heart with

i'-te-li-a-u-ná: add unto:

FREE TRANSLATION. 

Si! My father, this day of the blood of a game being thou shalt drink(water thyself). With it thou shalt enlarge (add unto) thy heart:

He then dips the fetich into the blood which the sac still contains, continuing meanwhile the prayer, as follows:

----les-tik-lé-a ak'n' hâ-i′, k'ia-pin-hâ-i an k'iáh-kwïn, likewisecooked being, game being its fluid done raw (of life)

shí-i-nan a-k'iá hâ's lithl yam í-ke-i-nan í-te-li-a-u-ná. Flesh hence Ishall here my heart add unto (enlarge). With */

FREE TRANSLATION. 

--- likewise, I, a "done" being, with the blood, the flesh of a rawbeing (game animal), shall enlarge (add unto) my heart. 

Which finished, he scoops up, with his hand, some of the blood and sipsit; then, tearing forth the liver, ravenously devours a part of it, andexclaims, "É-lah-kwá!" (Thanks). 

While skinning and quartering the game he takes care to cut out the_tragus_ or little inner lobe of its ear, the clot of blood within theheart (ä′-te mul ú-li-k'o-na), and to preserve some of the hair. Before leaving, he forms of these and of the black paint, corn pollen, beads of turkois or turkois dust, and sacred shell or broken shell andcoral beads before mentioned, a ball, and on the spot where the animalceased to breathe he digs a grave, as it were, and deposits therein, with prayer-meal, this strange mixture, meanwhile saying the followingprayer:

Si! Lú-k'ia yät-ton-né, k'ia-pin-hâ-í, tó-pin-ta yät-ton-né tó-pin-taSi! This day game being, one day, one raw

teh-thli-na-né, lé-we tom o-né yäthl ú-lap-na-k'ia tap-té lú-k'ia night, thus much thy trail over circled about though this (even)

yät-ton-né te-kwïn-té te-ä-ti-pá, tom lithl hâ an-ah-ú'-thla-k'iá. Day (as if) was it thou here I upward pulling unexpectedly embraced. 

 Tom lithl hâ hä′l-lo-a-ti-nán thle-a-ú. Tom lithl hâTo thee here, I good fortune address To thee here I

 ó-ne-an thle-a-ú. Tom lithl hâ thlâ thle-a-ú. Yamcorn pollen address. To thee here I treasure address. By thy the yellow

an-i-kwan-a-k'iá hä′l-lo-wa-ti-nan, ó-ne-an, thlâ knowledge-hence good fortune, the yellow, treasure

 í-thle-a-u-ná tâ thli-mon hâ-i í-ya-k'ia-nan hom an(thyself) shall dress thou new being making shall be my own (thyself)

té u-su=pé-nan a-k'iá tâ yä′-shu-a i-tú loh k'ia-ná. Prayer-speech hence thou conversing come and go (shall). With, K'ia-pin-á-hâ-i á-te-kwi a-k'iá. Kwa hom i′-no-ti-nam tun Game beings relative to with. Not mine fail to raw animals in the direction ofa-k'iá tom lithl hâ hä′l-lo-wa-ti-nan, ó-ne-an, thlâ, hence, to thee here I good fortune, the yellow, treasure

á-thle-a-k'iá. Hom tâ té-k'o-ha-na an′-ik-tchi-a-nap-tú. O-né (have) all To me thou light grant (meet) do. Trail addressed. 

yäthl k'ok-shi hom tâ tcháw' il-lü′p ó-na yá-k'ia-nap-tú. Over good to me thou children together with, finish, _do_. Trail

FREE TRANSLATION. 

Si! This day, game animal, even though, for a day and a night, thy trailabove (the earth) circled about--this day it has come to pass that Ihave embraced thee upward (from it). To thee here I address goodfortune. To thee here I address the (sacred) pollen. To thee here Iaddress treasure. By thy (magic) knowledge dressing thyself with thisgood fortune, with this yellow, with this treasure, do thou, in becominga new being, converse with (or, of) my prayer as you wander to and fro. 

That I may become unfailing toward the Game animals all, I have hereaddressed unto thee good fortune, the yellow and treasure. 

Grant unto me the light of thy favor. 

Grant unto me a good (journey) over the trail of life, and, togetherwith children, make the road of my existence, do. 

During the performance of these ceremonials the fetich is usuallyplaced in a convenient spot to dry, and at their conclusion, with ablessing, it is replaced in the pouch. The hunter either seeks furtherfor game, or making a pack of his game in its own skin by tying the legstogether and crossing them over his forehead like a burden strap, returns home and deposits it either at the door or just within. Thewomen then come, and, breathing from the nostrils, take the dead animalto the center of the room, where, placing its head toward the East, theylay on either side of its body next to the heart an ear of corn(significant of renewed life), and say prayers, which, though short, arenot less interesting and illustrative of the subject than those alreadygiven, but which, unfortunately, I cannot produce word for word. 

The fetich is returned to the Keeper of the Deer Medicine withthanksgiving and a prayer, not unlike that uttered on taking it forth, but which also I am unable to reproduce. It contains a sentenceconsigning the fetich to its house with its relatives, speaking of itsquenched thirst, satisfied hunger, and the prospects of futureconquests, etc. 

THEIR POWER. 

It is believed that without recourse to these fetiches or to prayers andother inducements toward the game animals, especially the deer tribe, itwould be useless to attempt the chase. Untrammeled by the Medicine ofthe Deer, the powers of the fetiches, or the animals of preyrepresented, the larger game is unconquerable; and no man, however greathis endurance, is accounted able to overtake or to weary them. It thushappens that few hunters venture forth without a fetich, even thoughthey belong to none of the memberships heretofore mentioned. Indeed, thewearing of these fetiches becomes almost as universal as is the wearingof amulets and "Medicines" among other nations and Indian tribes; sincethey are supposed to bring to their rightful possessors or holders, notonly success in the chase and in war (in the case of the Warriors orPriests of the Bow), but also good fortune in other matters. 

The successful hunter is typical of possession, since the products ofhis chase yield him food, apparel, ornament, and distinction. It istherefore argued with strange logic that, even though one may not be ahunter, there must exist a connection between the possessions of thehunter and the possessions of that one, and that principally through thefetiches. A man therefore counts it the greatest of good fortune when hehappens to find either a natural or artificial object resembling one ofthe animals of prey. He presents it to a proper member of the PreyBrotherhood, together with the appropriate flint arrow-point and thedesirable amount of ornaments (thlâ-â) for dressing (thlé-a-k'ia-na) andfinishing (í-ya-k'ia-na), as soon as possible. 

PREY GODS OF THE PRIESTHOOD OF THE BOW. 

THE KNIFE-FEATHERED MONSTER, THE MOUNTAIN LION, AND THE GREAT WHITEBEAR. 

The Priesthood of the Bow possesses three fetiches, two of which are ofthe We-ma-á-hâ-i, (Plate X, Fig. 2, and Plate XI, Fig. 2. ) The other issometimes classed with these, sometimes with the higher beings, and maybe safely said to form a connecting link between the idolatry proper ofthe Zuñis and their fetichism. These three beings are, the Mountain Lion(Plate X, Pig. 2), the great White Bear (Plate XI, Fig. 2), (Áiŋ-shik'ó-ha-na--the god of the scalp-taking ceremonials), and theKnife-feathered Monster (Á-tchi-a lä-to-pa), (Plate X, Fig. 1). 

This curious god is the hero of hundreds of folklore tales, and thetutelar deity of several of the societies of Zuñi. He is represented aspossessing a human form, furnished with flint knife-feathered pinions, and tail. His dress consists of the conventional terracedcap(representative of his dwelling-place among the clouds), and theornaments, badge, and garments of the Kâ′-kâ. His weapons are theGreat Flint-Knife of War, the Bow of the Skies (the Rain-bow), and theArrow of Lightning, and his guardians or warriors are the Great MountainLion of the North and that of the Upper regions. 

He was doubtless the original War God of the Zuñis, although nowsecondary, in the order of war, to the two children of the Sun mentionedat the outset. 

Anciently he was inimical to man, stealing and carrying away to his cityin the skies the women of all nations, until subdued by other gods andmen of magic powers. At present he is friendly to them, rather in thesense of an animal whose food temporarily satisfies him than in thebeneficent character of most of the gods of Zuñi. 

[Illustration: SHIELD AND FETICH OF THE PRIESTHOOD OF THE BOW. ]

[Illustration: SHIELD AND FETICH OF THE PRIESTHOOD OF THE BOW. ]

Both the Great White Bear and the Mountain Lion of the War Priesthoodare, as well as the Knife-feathered Demon, beings of the skies. For thisreason the fetich of the Mountain Lion of the skies (of aragonite) ispreferred by a Priest of the Bow above all other kinds or colors. Unfortunately, none of the fetiches of this priesthood are to be foundin the collections of the Bureau, and but one, with its pouch, has beenreproduced from the original, which is in my possession. It was notpresented to me with my other paraphernalia on the night of the finalceremonials of my initiation into the Priesthood of the Bow, but somemonths afterward when I was about to start on a dangerous expedition. Atthis time I was charged with carefully preserving it during life as myspecial fetich, and instructed in the various usages connected withit. The other was drawn from a sketch made by myself of a fetich inZuñi. 

These fetiches--more usually of the Mountain Lion than of the others;very rarely of the Knife-feathered Demon--are constantly carried by thewarriors when abroad in pouches like those of the Hunters, and in asimilar manner. They are, however, not returned to the headquarters ofthe society when not in use; but, being regarded, with the otherparaphernalia of their possessor, as parts of his Sá-wa-ni-k'ia, arealways kept near him. 

RESEMBLANCE TO THE PREY GODS OF THE HUNT. 

The perfect fetich of this order differs but little from those of theHunters, save that it is more elaborate and is sometimes supplied with aminute heart of turkois bound to the side of the figure with sinew ofthe Mountain Lion, with which, also, the arrow-point is invariablyattached, usually to the back or belly. The precious beads of shell, turkois, coral, or black stone, varied occasionally with small univalvesfrom the ocean, are bound over all with a cotton cord. These univalves, theoliva (tsu-i-ke-i-nan-ne=heartshell), are, above all other shells, sacred; and each is emblematic of a god of the order. The wrist badgesof the members are also made of these shells, strung on a thong ofbuckskin taken from the enemy. The arrow-point, when placed on the backof the fetich, is emblematic of the Knife of War (Sá-wa-ni-k'iaä′-tchi-ën-né), and is supposed, through the power of Sá-wa-ni-k'ia orthe "magic medicine of war" (?) to protect the wearer from the enemyfrom behind or from other unexpected quarters. When placed "under thefeet" or belly, it is, through the same power, considered capable ofeffacing the tracks of the wearer, that his trail may not be followed bythe enemy. 

THE RITES OF THEIR WORSHIP. 

The ceremonial observed by a Priest of the Bow, when traveling alone ina country where danger is to be apprehended from the enemy, may be takenas most illustrative of the regard in which the fetiches of his orderare held. 

Under such circumstances the warrior takes out his fetich from thepouch, and, scattering a pinch or two of sacred flour toward each of thefour quarters with his right hand, holds it in his left hand over hisbreast, and kneels or squats on the ground while uttering theaccompanying prayer:

Si! Lú-k'ia yät-ton-né, hom a-tä-tchú K'ia-pin-á-hâ-i lé-weSi! This day, my Fathers, Animal Beings, (all) thus much

 í-na-kwe pó-ti-tap-té hom ton té-hi-a-na-wé. Ethl(by) enemies filled through me ye precious render Not (all do). 

 tel-i-kwën-te thlothl tchu-a í-na-kwe hom kwa'-hothl a-k'iáthat (in any)way soever whom (of the) enemy my whatsoever with unexpected

 a-tsu-ma-na-wam-i-k'ia-ná. Lú-k'ia yät-ton-né hom to lé'-nadaring (existence) (pl. ) shall. This day to me ye thus

[At this point, while-still continuing the prayer, he scratches or cutsin the earth or sands with the edge of the arrow-point, which is lashedto the back or feet of the fetich, a line about five or six inches inlength]. 

 ai′-yäl-la-na-wá. Ethl thlothl-tchu-á í-na-kweshelter(pl. )shall give. Not that whomsoever (of the) enemy shield

 í-pi-kwai-nam-tun a-k'iá hom ton aí-yäl-la-na-wá. Pass themselves through to hence to me ye shelter shield (pl. ) shall (give), [Here he scratches a second line. ] Hâk-ti-tä′sh-a-ná, Tail-long (Mountain Lion), [scratches a third line. ] Ä-tchi-a-lä′-to-pá, [scratches a fourth Knife-feathered, line] hom ton í-ke-i-nan aí-yäl-la-na-wá. My ye heart shelter shield(pl. ) shall give. 

[These lines, although made immediately in front of the speaker, relateto the four points of the compass, the other two regions not being takeninto account, since it is impossible for the enemy to bring harm fromeither above or below the plane on which the subject moves. It may bewell to add, also, that four (the number of the true fingers) is thesacred numeral of the Zuñis, as with most all Indian tribes and manyother lower races. ]

FREE TRANSLATION. 

Si! This day, my fathers, ye animal gods, although this country befilled with enemies, render me precious. That my existence may not be inany way so ever unexpectedly dared by the enemy, thus, O! shelter giveye to me (from them). (In order) that none of the enemy may pass through(this line) hence, O! shelter give ye to me (from them). Long Tail[Mountain Lion], Knife-feathered [God of the Knife Wings], O! give yeshelter of my heart from them. 

On the conclusion of this prayer the fetich is breathed upon andreplaced, or sometimes withheld until after the completion of thewar-song and other chants in which the three gods mentioned above are, with others, named and exhorted, thereby, in the native belief, rendering protection doubly certain. I am of course thoroughly familiarwith these war chants, rituals, etc. They abound in archaic terms andare fraught with great interest, but belong more properly to anotherdepartment of Zuñi worship than that of the mere fetichism; as, indeed, do most other recitations, chants, etc. , of the War society, in any wayconnected with this worship. 

Before following the trail of an enemy, on rinding his camp, or onovertaking and destroying him, many ceremonials are performed, manyprayers are uttered, much the same as those described relative to thechase, save that they are more elaborate and more irrelevant to thesubject in hand. As with the Hunter, so with the Warrior, the fetich isfed on the life-blood of the slain. 

OTHER FETICHES. 

FETICHES OF NAVAJO ORIGIN. 

THE PONY. 

Among other specimens in the collection to which these notes relate areseveral pieces representing the horse and domesticated sheep, of whichPlate IX, Figs. 3 and 4, are the best examples. Both are of Navajoimportation, by which tribe they are much prized and used. The originalof Fig. 3 represents a saddled pony, and has been carefully carved froma small block of compact white limestone veined like Italian marble. This kind of fetich, according to the Zuñis, is manufactured at will byprivileged members of the Navajo nation, and carried about duringhunting and war excursions in "medicine bags, " to insure the strength, safety, and endurance of the animals they represent. 

THE SHEEP. 

Plate IX, Fig. 4, represents a superb large sheep fetich ofpurplish-pink fluorspar, the eyes being inlaid with small turkoises. Such are either carried about by the shepherds or kept in their huts, and, together with certain ceremonials, are supposed not only to securefecundity of the flocks, but also to guard them against disease, theanimals of prey, or death by accident. 

AMULETS AND CHARMS. 

In addition to the animal fetiches heretofore described, many others arefound among the Zuñis as implements of their worship, and as amulets orcharms for a variety of purposes. The painted and plumed prayer-sticksare of this character. 

The amulets proper may be roughly divided into three classes:

1. Concretions and other strange rock formations, which, on account oftheir forms, are thought to have been portions of the gods, of theirweapons, implements, and ornaments, their té-ap-ku-na-we (thewherewithals of Being). 

2. The sacred relics of the gods, which are supposed to have been givento man directly by their possessors, in the "days of the new, " andinclude the "Gifts of the Gods" (yél-le-te-li-we). 

3. The magic "medicines" which are used as protective, curative, andproductive agencies, and are known as the é tâ-we and á-kwa-we (the"contained" and the "medicines"). 

One object, a mere concretion, will have something about it suggestingan organ of the human body. (See, for example, Fig. 1. ) It will then beregarded as the genital organ of some ancient being, and will be highlyprized, not only as a means of approaching the spirit of the god to whomit is supposed to have once belonged, but also as a valuable aid to theyoung man in his conquests with the women, to the young woman in herhope to bear male children. 

[Illustration: Fig. 1. --Concretion. ]

Again, certain minerals (Fig. 2), or fossils, etc. (Fig. 3), will beregarded as belonging to, or parts of, the gods, yet will be used asmedicines of war or the chase, or by means of which water may beproduced or crops stimulated, to say nothing of their efficacy as cures, or sources of strength, etc. For instance, Fig. 2 is of aragonite, hencereferred to the Upper regions, and therefore valuable to give efficacyto the paint with which plume-sticks of rain prayers are decorated;while Fig. 3, from its shape, is supposed to represent the relic of theweapon or tooth of a god, and therefore endowed with the power ofSá-wa-ni-k'ia, and hence is preserved for generations--with aninterminable variety of other things--in the Order of the Warriors, asthe "protective medicine of war" (Shom-i-tâ-k'ia). A little of it, rubbed on a stone and mixed with much water, is a powerful medicine forprotection, with which the warrior fails not to anoint his whole bodybefore entering battle. 

[Illustration: Fig. 2. --Mineral fetich. ]

[Illustration: Fig. 3. --Fossil fetich. ]

These amulets and implements of worship are well illustrated in theNational Museum, and the subject merits extensive treatment. The factsconnected with them will throw much light upon the mentalcharacteristics and beliefs of the Zuñis. At some future time I hope toset this matter forth more fully. 

 * * * * *

NOTE. --It is to be regretted that the haste in which this paper wasprepared by the author, before his departure for New Mexico, to resumehis researches among the Zuñis, made it impossible for him to discussfurther this interesting subject. The abundant material in hispossession, gained from actual membership in the order or society underdiscussion, would have rendered this comparatively easy under othercircumstances. --Ed. 

INDEX. 

Amulets of the Zuñis, 44Animal carvings, worship, Zuñi, 11A′shi-wa-ni or priests of Zuñi, 12A′shi-wa or Zuñi, 9Bear fetich, White, Zuñi, 40Ceremonials of the hunt, Zuñi, 33Charmes of the Zuñis, 44Coyote fetich, Zuñi, 26Distribution of the animals; Zuñi myth, 21Drying of the world; Zuñi myth, 13Eagle fetich, Zuñi, 29Falcon fetich, Zuñi, 30Fetich ceremonies connected with hunting, Zuñi, 33, Coyote; Zuñi hunter god of the west, 26, Eagle; Zuñi hunter god of the upper regions, 29, Mole; Zuñi hunter god of the lower regions, 30, Mountain lion; Zuñi hunter god of the north, 25, 40, Navajo pony, 44 sheep, 44, Wild cat; Zuñi hunter god of the south, 27, Wolf; Zuñi hunter god of the east, 28, Zuñi falcon and ground owl, 30 ground owl and falcon, 30 knife feathered monster, 40 white bear, 40Fetiches, Material used by Zuñis in making, 25, 40, Material used by Zuñis in ornamenting, 25, 40 of Navajo origin, 44, Zuñi, 12, Council of the, 32, Custodianship of the, 30 of the prey gods of the hunt, 20 of the prey gods of the priesthood of the bow, 40Fetiches, Zuñi, of the prey gods of the six regions, 19, Place of deposit of, 31, Power of the, 15, 33, Relative value of the, 30Fetichism, Origin of Zuñi, 12God, Zuñi hunter, of the east, 28 lower regions, 30 north, 25 south, 29 upper regions, 29 west, 26Gods, Zuñi prey, of the hunt, 20 priesthood of the bow, 40 six regions, 16Hunting, Zuñi ceremonials preceding, 33Iliad, the Zuñi, 12Knife-feathered monster fetich, Zuñi, 40Lucas, J. D. , Shell gorget collected by, 29Medicine, Iroquois myth giving origin of, 18Mí-tsi, Zuñi myth of, 18Mole fetich, Zuñi, 30Mountain lion fetich, Zuñi, 25, 40Myth, Zuñi, of distribution of the animals, 21 drying of the world, 13 Mí-tsi, 18 Pó-shai-an-kia; prey god, 16Navajo fetiches, 44Owl fetich, Zuñi, 30Philosophy, Zuñi, 9Pony fetich, Navajo, 44Po′-shai-an-k'ia; Prey god; Zuñi myth, 16Power of the Zuñi fetiches, 15, 33 prey gods, 18Prayers of the Zuñi priesthood of the bow, 42, Zuñi, preparatory to the hunt, 33Prey gods, Zuñi, Ceremony attending worship of, 32 of the hunt, Number of the, 25, Origin of the, 20, Relation of, to others, 20 resemble prey gods of priesthood of the bow, 41, Worship of the, 33Prey gods of the six regions, Zuñi, Number of the, 16, Origin of the, 16, Power of the, as mediators, 18, Varieties of the, 24, Worship of the, 19 priesthood of the bow, Zuñi, 40, Number of the, 40, Resemble prey god of the hunt, 41, Worship of the, 41, 43Priesthood of the bow, Prey gods of the Zuñi, 40 ; Zuñi Prey Brother, 19Priests of Zuñi or A′-shi-wa-ni, 12Sheep fetich, Navajo, 44We-ma-we, Zuñi name for all fetiches, 12White bear fetich, Zuñi, 40Wolf fetich, Zuñi, 28World, Zuñi myth of drying of the, 12Worship of animals, Zuñi, 11Zuñi prey gods, Ceremony attending, 32 of priesthood of the bow, 41, 43 the six regions, 19Zuñi animal worship, 11 fetiches, by F. H. Cushing, 1 fetichism, Origin of, 12 Iliad, 12 mythology, 11 or Á-shi-wi, 9 philosophy, 9 priest or Á-shi-wi-ni, 12