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LIBRARY OF CONGRFSS 
 
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 ZUNI FETJCJHES 
 
 LIBRPRY OF CONGRESS 
 
 011 250 744 9 
 
 FRANK HAMILTON GUSHING 
 
 I i:\TR.UT lUOM Till-: SKCOXIt ASKIAI. UKrUKT OF Till; HIliKAl HF Kl'IlNULOOV 1 
 
 N\" A S II I N ( ; T O N 
 
 ItOVEKNMKN'r I'niXTINO OFFICE 
 
 188:< 
 
SMITHSONIAN INSTITUTION BUREAU OF ETUNOLOGY. 
 
 ZUNI FETICHES. 
 
 FRANK HAMILTON GUSHING. 
 
 3-4 
 
CONTENTS. 
 
 Pape. 
 
 Znfii philosophy i* 
 
 Worsliip of animals H 
 
 ■ Ori};iii of Znni Fetichisui l'-2 
 
 Th.'Ziini Iliad V-i 
 
 The Drying of the World 13 
 
 Power of the Fetiches !•'> 
 
 Prey Gods of the Six Kegions l'> 
 
 Their origin l'> 
 
 Pci-shai-aij-k'ia l'> 
 
 Their power as mediators 1*^ 
 
 Mi-tsi \f> 
 
 Their worship !'.• 
 
 Prey 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 — Hnnter God of the North ^.. . &"> 
 
 The Coyote— Hunter God of the West 2fi 
 
 The Wildcat— Hunter God of the South 27 
 
 The Wolf— Hunter God of the East 28 
 
 The Eagle — Hunter God of the Upper Kegi(ras 2'.1 
 
 The Mole — Hunter God of the Lower Regions 'M 
 
 The Ground Owl and the Falcon 'Ml 
 
 Their relative values 30 
 
 Their custodian 31 
 
 The ritesof their worship 32 
 
 The Day of the Council of the Fetiches 32 
 
 Ceremonials of the hunt 3:( 
 
 Their power 30 
 
 Prey Gods of the Priesthood of the Bow 40 
 
 The Knife-Feathered Monster, the Mountain Lion, and the Great White 
 
 Bear 10 
 
 Their resemhlance to the Prey Gods of the Hunt 41 
 
 The rites of their worship 41 
 
 Other Fetiches 44 
 
 Fetiches of Navajo origin 44 
 
 The pony 44 
 
 The slieeji 44 
 
 Amulets and charms 44 
 
 6 
 
ILL V STRA TIONS. 
 
 To face page. 
 
 Plate I.— Prey God fetiches 12 
 
 II. — Prey God fetiches of the Six Regions Ki 
 
 III.— Prey God feticlies of the hunt 20 
 
 IV. — Mouutnin Lion fetiches of the chase 24 
 
 V. — Coyote feticlies of the chase 2G 
 
 VI.— Wild Cat fetiches of the chase 27 
 
 VII.— Wolf fetiches of the chase 28 
 
 VIII. — Eagle feticlies of the chase 20 
 
 IX. — Mole and Ground Owl fetiches HO 
 
 X. — Shield and fetich of the Priesthood of the Bow 40 
 
 XI.— Shield and fetich of the Priesthood of the Bow 40 
 
 Page. 
 
 Fig. I. — Concretion 4.'> 
 
 2. — Mineral fetich i'> 
 
 3.— Fossil fetich 45 
 
 7 
 
ZUKI FETICHES. 
 
 liv FiiANK H. CrsinxG. 
 
 ZVr5H PUILOSOPIIY. 
 
 TLe A-sLiwi, or Zuuis, suppose the sun, moon, and stars, tbc sky, 
 earth, and sea, in all their j)li('noniena and elements; and all inanimate 
 objects, as well as plants, animals, and men, to lielonj^ to one threat sys- 
 tem of all-conscious and interrelated life, in which the deforces of rela- 
 tionship seem to be determined largely, if 7iot wholly, by the degrees 
 of resemblance. In this system of life the starting point is man, tlie 
 most (iiiislicd, yet the hjwest organism; at least, the lowest because 
 most dependent and least mysterious. In just .so far as an organism, 
 actual or imaginary, resembles his, is it believed to be related to him 
 and corresi)ondingly mortal; in just so far as it is mysterious, is it 
 considered removed from him, further advanced, powerlid, ami ioimortal. 
 It thus happens that the animals, because alike mortal and endowed 
 with similar i)hysical functions and organs, are considered more nearly 
 related to man than are the gods; more nearly related to the gods than 
 is man, because more mysterious, and characterized by sjiecifie instincts 
 and jiowers which man does not of himself jiossess. Again, (he elements 
 and ])lienomena of nature, because more mysterious, ])owerfnl and im- 
 mortal, .seem more closely related to the higher gods than are the ani- 
 mals; more closely related to the animals than are the higher gods, be- 
 cause their manifestations otten resendile the operations of the former. 
 
 In consequence of this, and through tlie confusion of the sid»jective 
 with the objective, any element or |)heuomenon in nature, which is be- 
 lieved to jwssess a personal (!.\isteuce, is endowed with a personality 
 analogous to that of the animal whose o](eratioiis most reseml>le its 
 manifestation. For instance, lightning is often given the form of a 
 8eri)ent, with or without an arrow-pointed tongue, becau.se its course 
 through the sky is serpentine, its stroke instantaneous and destiuctive; 
 yet it is named \Vi lo loa-ne. a word derived not from the name of the 
 serpent it.self, but from that of its most obvious trait, its glidiug, 
 zigzag motion. For this reason, the serpent is snj)jiosed to l)e more 
 nearly related to lightning than to man; more neaily related toman 
 than is lightning, because mortal and less mysterious. As further 
 
 9 
 
10 ZUNI FETICHES. 
 
 illiistrativo of llii' iiilcriiiiiialilc ivlatioiisliips wliicli luc I'staVilislu'il im 
 icsciiililaiict's I'aiicicil or actual, tin- tliiit anuw ]i(iiiit inav he t-itfil. 
 Altlioiit;!! tasliioiR-d I'.v man, it is iT^'anlctl as (iiij^iiiall.v liit- jiil't ov ■•lli-sii"' 
 of lijrlitiiiiifr. as made by the power of liglitiiiug, and rendered more 
 efTeetiveby these connections with the<h-ead eh-nient: pursuant of which 
 idea, tlie zij^/aj; or lightning marks ar«' added to the shafts of arrows. 
 A I hapter might be written concerning this idta, which may possibly 
 help to exphiin the Celtic, Scandinavian, and Japanese beUefs concern- 
 ing "elf shafts," and '' tlitindcrstoncs," and "bolts."' 
 
 In like manner, the supernatural beings of man's fancy — the "master 
 existences" — are supposed to be more nearly related to the per.sonalities 
 with wliicli the elements and i>henoiiiena of nature are endowed than to 
 either animals or men; because, like those elements and phenouiena, 
 and unlike men and animals, they are connected with remote tradition 
 in a manner identical with their supposed existence to-day, anil there- 
 fore are considered immortal. 
 
 To the above descriptions of the supernatural beings of Zufii Theology 
 should be added the statement that all of these beings are given the 
 forms either of animals, of monsters (•omi)oun(led of man and beast, or 
 of man. The animal gods comprise by far the largest class. 
 
 In the Zuni, no general name is equivalent to " the gods," unless it be 
 the two exi)ressi(Uis which relate only to the higher or creating and con- 
 trolling being.s — the "causes," Creators and ]\Iasters, "Pf-kwaina ha i" 
 (Suri)assing Beings), and " A-tii-tchu" (All-fathers), the beings sui)eri(ir 
 to all others in wonder and power, and the '■ Makers"' as well as the 
 •' Finishers " of existence. The.se last are elas.sed with the supernatural 
 beings, i)ersonalities of nature, object beings, etc., under one term — 
 
 a. I-shothl-ti nion = a-ha i, from i-iihothl-ti-mona=eyeT recurring, im- 
 mortal, and «' /i^i / = beiiigs. 
 
 Likewise, the animals and animal gods, and sometimes even tliesui)er- 
 natural beings, having animal or combined animal and human person- 
 alities, are designated by one term only— 
 
 b. K'ia-piu=a ha i, from k-i(t pi)iti<i — ri\v.-,nm\ «'-/(((-i=beings. Of the.se, 
 however, three divisions are made : 
 
 (1.) K"ia-i>ina-ha i = gameanimals, specifically a])plied to thoseanimals 
 furnisliing llesh to man. 
 
 (2.) K'iii-shem-i'i liai, from i'i«"-jcc=water, «/i(->Hrt;i = wanting, and d- 
 /ir(-(=ln'ings, the water animals, specially ajiplied not only to them, 
 Init also to all animals and animal gods supposed to be associate<l sa- 
 credly with water, and through which water is supplicated. 
 
 (.'}.) We-ma-A ha i, from wcma = invy, and «'-/«(-» = beings, " Prey 
 Beings," ai>iilied alike to the i»rey animals and their re])re.sentatives 
 among the gods. Finally we Lave the term.s — 
 
 c. Ak-na^a-hai, from «7.'-nrt = done, cooked, or baked, riiie, and «' lid i= 
 beings, the "Done Beings," referring to mankind; and 
 
rrsiuxo ] ANIMAL GODS. 1 1 
 
 (I. Aslii k'ia iiliai, I'rom u'>ihk'ia = \i\M\i.\ tiiiislied, and d ln't / = l)ciii<js. 
 "Finished Beings," including the dead of mankind. 
 
 That very little distinction is made between tliesc orders of lire, or 
 that tiiey aie at least closely related, seems to be indicat»'<l by the ab- 
 sence from the entire language of any general term for God. True, there 
 are many beings in Znni Mythology godlike in atfribnles, antliiopomor- 
 pliic, monstrous, and elemental, which arc known as the •• I'Mnisliers or 
 makers of the paths of life," while the most superior of all is called the 
 "Holder of the paths (of our lives)," Ila'-uo-o-na wilapo-na. Not only 
 these gotls, but all supernatural beings, men, animals, i>lants, and many 
 objects in nature, are regarded as personal existences, and are included 
 in the one term d-hd i, from «', the plural i)article signifying "all," anil 
 /(«-(, being or life,=" Life," "the Beings." This again leads us to the 
 important and interesting conclusion that all beings, whether deistic 
 and supernatural, or animistic and mortal, are regarded as belonging to 
 one system ; and that they are likewise believed to be related by blood 
 seems to be indicated by the fact that human beings are spoken of as 
 the "children of men," while a/i other beings are referred to as " the 
 Fathers," the "All-fathers," and "Our Fathers." 
 
 THE WORSHIP OF ANIMALS. 
 
 It naturally AjIIows from the Zuui's i)hi]osophy of life, that his wor- 
 ship, while directed to the more mysterious and remote powers of na- 
 ture, or, as he regards them, existences, should relate more especially 
 to the animals; that, in fact, the animals, as more nearly related to him- 
 self than are these existences, more nearly related to these existences 
 than to himself, should be frequently made to serve as mediators be- 
 tween them an<l liim. We find this to be the ca.se. It folh»ws likewise 
 that in his inal)ility to dift'erentiate the objective from the subjective, 
 he should establish relationships between natural objects which resem- 
 ble animals and the animals themselves; that he should even ultimately 
 imitate those animals for the sake of establishing such relationshiiis, 
 using such accidental resemblances as his motives, and thus developing 
 a conventionality in all art connected with his worshiji. It follows that 
 the special requirements of his life or of the life of his ancestors should 
 luHuence him to select as his favored mediators or aids those animals 
 which .seemed best fitted, through peculiar characteristics and jiowers, 
 to meet the.se requirements. This, too, we find to be the ca.se, for, |)re- 
 eminently a man of war and the chase, like all savages, the Zufii has 
 chosen above all other animals those which supjdy him with food and 
 u.seful material, together with the animals which i>rey on them, giving 
 jireference to the latter. Hence, while the name of the former class is 
 applied preferably as a general term to all animals and animal gods, as 
 
1- Zi:.\I KKTICIIES. 
 
 Iiifvidiisly cxphiiin-il, the iianic ol'tlic latter is iiseil witli cciual iird'cr 
 fiii'c as a tcriii lor all fcticlics (Wciija-wc). wliotliiT of the jtrov animals 
 tlR'iiiselvcs or ofotlicr animals and lioin^is. Of course it is primilly nat- 
 ural, since tlioy areconnt'ctod with man liotli in the scale ofhein;; and in 
 the i)o\ver to su]>i>ly his jilivsical wants more nearly than are tlichijiher 
 ffods, that the animals or animal j^tMis should {greatly outnuudier and 
 even give character to all others. ^Ve find that the Fetiches of the Zufiis 
 relate mostly to the atiimal ji:ods. and |iriiieii)ally to the jirey j^ods. 
 
 ORKJIN Ol' Zf.M KETICIU.SM. 
 
 This feticliism seems to have arisen from the relationships heretofore 
 alludedto, and to be founded on the myths which have been invented 
 to account for those relationships. It is therefore not surprising that 
 those fetiches most valued by the Zufiis should be either natural con- 
 cretions (Plate 1, I''ig. (!), or objects in which the evident original re- 
 semblance to animals has been only heightened by artificial means ( IMate 
 IV, Fig. 7; IMate V, Fig. I; Plate VI, Figs. .-i.CjS; Plate \III. Figs. 1, 
 a. 4, .5; Plate IX. Fig. 1). 
 
 Another highly prized class of fetiches are, on the contrary, those 
 which are elaborately carved, but show evidence, iu their i)olish and 
 dark patina, of great antifiuity. They are either .<!nch as have been 
 found by the Zufiis about |)ueblos formerly inhabited by their ancestors 
 or are trilial possessions which have been handed down from generation 
 to generation, until their makers, and even the fact that they were made 
 by any member of the tribe. Ii;i\e been forgotten. It is sui)]iosed by 
 the ])riests ( A shiwa-ni) of ZiiiTi that not only these, but all Iriu- fetieiies, 
 are cither a(;tual i)etrifactious of (he animals they rei)re.sent, (>r were 
 siu'li originally. I'pon this siipjiosition is founded the following tradi- 
 tion, taken, as are others to follow, from a remaikable mythologic ei>ic, 
 which I lia\(' entitled the Zufii Iliad. 
 
 Tin: ZIM ILIAD. 
 
 Although oral, this e|>ic is of great length, metrical, rythmical even 
 in jiarts, and lilled with archaic e.\i)rcssions nowhere to be found in the 
 modern Zuni. It is to be icgrelted that the original diction cannot here 
 be ])reselve(l. 1 ha\(' been unalile, howevei', to rec(n(I literally even 
 ])oitious of this piece of aboriginal literature, a.-, it is jealously guarded 
 by the priests, who are its keej)crs, and is i)nl)licly rei)eated by tiiem only 
 once in four years, and then oidy in the jiresence of the priests of the 
 various orders. As a member of one of the latter, 1 was enabled to 
 
BUREAU OF F.THr.r:l(f-\Y 
 
 pyxmo Kn^m. repofh i«3! p'. 
 
 I Sin^i: * 5:n Iwii I'Tal* 
 
 PREY GOD FETICHES 
 
(•■S'i'Nn) Till". Zr\I IIJAI). 13 
 
 li.stcii 10 one loiirlli of it (Inline tlic last recitation, wliicli occiiried in 
 February, 1881. 1 tberefore give mere abstracts, mostly furnislied from 
 memory, and jjreatly condcnseil, hut pronounced coirect, so far as they 
 go, by one of the above-mentioned priests. 
 
 TIIK IIRYlNttOF TIIK WORLII. 
 
 In tiie days wlien all was new, men lived in the four caverns of the 
 lower regions (A-wi-ten t(5-huthl na-k\vin=the *'Four Wombs of the 
 World"). In the lowermost one of these men first came to know of their 
 existence. It was dark, and as men increased they began to crowd one 
 another and were very unhappy. Wise men came int<i existence among 
 them, who.se children supplicated them that they should obtain deliver- 
 ance from such a condition 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 good 
 of all beings (r'-anam iitch-pi-ah-k'oa). The Sun-father endowed tlieso 
 children with immortal youth, with j)ower even as his own power, and 
 created for them a bow (.V-nu-to-Ian-ue,= the liain How) and an arrow 
 (Wi lodo-a-ne, = Lightning). For them he made al.so a shield like unto 
 his own, of magic power, and a knife of Hint, the great magic war knife 
 (Sii wa-iii-k"ia ii'-tchi t-ne). The shield (ri-al-lan-ne) was a mere net- 
 work of sacred cords (Pitsau-j)i-wi, = cotton) on a hoop of wood, and to 
 the center of this net shield was attached the magic knife. 
 
 These children cut the face of the world with their magic knife, and 
 were borne down upon their shield into the caverns in which all men 
 dwelt. There, as the leaders of men, they lived with their children, 
 mankind. 
 
 Tbey listened to the supplications of the priests. They Imilt a ladder 
 to the roof of the first cave and widened with their Hint knife and shield 
 the a])erture through which they had entereil. Then they led men forth 
 into the second cavern, which was larger and not quite so dark. 
 
 Ere long men multiplied and bemoaned their condition as before. 
 Again they besought their jiriests, whose supplications were once more 
 listened to by the divine children. As before, they led all nmnkind into 
 the third world. Here it was still larger and like twilight, for the light, 
 of the Sun himself sifted down thnmgh the opening. To these |)oor 
 creatures (children) of the dark the opening itself seemed a blazing sun. 
 
 Uut as time went on men multiplied even as they had before, and at 
 last, as at first, bemoaned their condition. Again the two children 
 listened to their su|i|)lications. and it was then that the children of men 
 first saw the light of their father, the Sun. 
 
 The world had been covered with water. It was damj) and unstable. 
 Fartlifpiakes disturbed its surface. Strange beings rose up through it, 
 monsters atid animals of prey. As upon an island in the middle of a 
 great water, the children of men were led forth into the light of their 
 father, the Sun. It blimled and heatrd them so that tln-v cried ti> one 
 
14 ZUSi FETICHES. 
 
 ;iiiiillicr in aiiguisli, and I'cll (li>\vii, ;iii(l covered their eyes with their 
 bare liaiiils anil arms, tor mh-u were l)laek then, Ilki- the eaves tlicv came 
 from, and naked, save i'or a covering at tiie loins of rush, like yucca 
 fiber, and sandals of the same, and their eyes, like the owl's, were nnnscd 
 to the daylight. 
 
 ICastward the two cliiMicn licgan to lead tlicni. toward the Home of 
 the Sun-father. 
 
 Now, it haijpened that the two children saw that the earth must be 
 dried and hardened, for wherever the foot touched the soil water 
 gathered — as may be seen even in the rocks to-day — and the monsters 
 which rose forth from the deep devoured the children of men. There- 
 fore they consulted together aud .sought the advice of their creator, the 
 Sun-father. By his dire<;tions, they i)laced their magic shield upon the 
 wet earth. They drew four lines a step apart upon the soft sands. 
 Then the older brother said to the younger, "Wilt thou, or .shall I, take 
 the lead 1 " 
 
 " L will take the lead," said the younger. 
 
 " Stand thou upon the la.st line," said the older. 
 
 And when they had laid upon the magic shield the rainbow, and 
 across it the arrows of lightning, toward all the quarters of the woi'ld, 
 the younger brother took his station facing toward the right. The older 
 brother took his station facing toward the left. "When all was ready, 
 both braced themselves to run. The older brother drew his arrow to 
 the head, let fly, and struck the rainbow and the lightning arrows raid- 
 way, where they crossed. Instantly, thhitchu! shot the arrows of light- 
 ning in every direction, and fire rolled over the face of the earth, and 
 the two gods followed the courses of their arrows of lightning. 
 
 Now that the surface of the earth was hardened, even the animals 
 of prey, powerful and like the fathers (gods) themselves, would have 
 devoured the childicn of men ; and the Two thought it was not well that 
 they should all be pernntted to live, " for," said they, " alike? will the 
 children of men and the children of the animals of i)rey multiply them- 
 selves. The animals of prey are ])rovided with talons and teeth ; men 
 are but poor, the finished beings of earth, therefore the weaker." 
 
 Whenever they came across the pathway of one of these animals, werj 
 he great mountain lion or but a mere mole, they struck him with the 
 fire of lightning wliieli they carried in their niagit; shield. I'lilu! and 
 instantly he was shriveled and burnt into stone. 
 
 Then sai<l they to the animals that they h.ad thus changed to stone, 
 "That ye may not be evil unto men, but that ye may be a great good 
 unto them, have we changed you into rock everlasting. By the magic 
 breath of prey, by the heart that shall endure forever within you, shall 
 ye be made to serve in.stead of to de\'our mankind."' 
 
 Thus was the surface of the earth hardened and scorched and many 
 of all kinds of beings changed to .stone. Thus, too, it hapi)cns that we 
 find, here and there throughout the worhl, their forms, sometimes large 
 
CL-8BIXG] MAGIC SPIRIT POWER. 15 
 
 like tlie beings thomselvt^s, sometimes sbriveleil and distorted. And 
 we often see anioiig the rocks the forms of many beings tliat live no 
 longer, whicli .sliows us tbat all was different iu the " days of the new." 
 Ofthese petrifactions, wliieb are of course mere concretions or strangely 
 eroded rock-forms, the ZuTus say, " Whomsoever of us may be met with 
 the light of such great good fortune may nee (discover, find) them 
 and should treasure them for the sake of the sacred (magic) i)ower which 
 was given them in the days of the new. For the spirits of the We-ma- 
 iihai still live, and are pleased to receive from us the Sacred IMume 
 (of the heart — Lii shoani), and sacred necklace of treasure (Thlathle-a) ; 
 hence they turn their ears and the ears of their brothers in our direction 
 that they maj' hearken to our prayers (sacred talks) and know our 
 wants." • 
 
 POWER OF THE FETICHES. 
 
 This tradition not only furnishes ailditional evidence relative to the 
 preceding statements, but also, taken iu connection with the following 
 belief, shows quite clearly to the native wherein lies the power of his 
 fetiches. It is supposed that the hearts of tlie great animals of |)rey 
 are infused with a spirit or medicine of magic influence over the hearts 
 of the animals they prey upon, or the game animals (K'iapin-a ha-i); 
 thattheirbreaths (the "Breath of Life" — Haian i)i nan-ne — and soul are 
 synonymous in Znni Mythology), derived from their hearts, and breathed 
 upon their prey, whether near or far, never fail to overcome them, pierc- 
 ing their hearts and causing their limbs to stiffen, and the animals them- 
 selves to lose their .strength. Moreover, the roar or cry of a beast of 
 prey is" accounted its Sa-wanik'ia, or magic medicine of destruction, 
 which, heard by the game animals, is fatal to them, because it charms 
 their senses, as does the breath their hearts. Since the mountain lion, 
 for example, lives by the blood ("life fluid'") and flesh of the game ani- 
 mals, and bj- these alone, he is endowed not only with the above powers, 
 but with peculiar powers in the senses of sight and smell. ^Moreover, 
 these powers, as derived from his heart, are preserved in his fetich, 
 since his heart still lives, even though his person be changed to stone. 
 
pri:y gods of tiik six hkgions. 
 
 TllKIK ORICilX. 
 
 TliiMcrori' it li;i])i>('iis tliat I lie iiso of tliesi- IVtiches is chiefly coiineetcd 
 with the tliasi'. To this, howrver, there art' some exceptions. One of 
 these may be i)artly explained by the following myth coucernin},' P6- 
 shaiaijk'ia, the (!o(l (Father) of the Medicine societies or sacred esoteric 
 orders, of which there are twelve in Ziini, anil others anioliji the ditier- 
 eut pneblo tribes. He is sui)i)osed to have appeared in hnman form, 
 j)oorly clad, and therefore reviled by men; to liave tan-jht the ancestors 
 of the Zufu, Taos, Oraibi, and Co^'onino Indians their agricultural and 
 other arts, their systems of worship by means of jdunied and painted 
 jirayer-sticks; to have organized their medicine societies; and then to 
 have disai)peared toward his homo in Shipiipu-li nia (from Khipi-a = 
 mist, vapor; !(/iH=surrounding; and /-)H(>-«(( = sitting place of — "The 
 niistenveloj)cd city"), and to have vanished beneath the world, whence 
 he is said to have de])arted for the home of the Sun. He is still the 
 conscious auditor of the prayers of his chihlren, the in\isible ruler of 
 the spiritual Shipii-pu lima, and of the lesser gods of the medicine or- 
 ders, the princijial " Tinisher of the Paths of our Lives." He is, so far 
 as any identity can be established, the '• Montezuma" of ]»o])ular and 
 usually erroneous Mexican tradition. 
 
 PO-SIIAI A> K'lA. 
 
 Ill ancient times, while yet all beings belonged to one family, I'o- 
 shai aij k'ia, the father of our sacred bands, lived with his children (dis- 
 ci]iles) in the City of the Mists, the middle ])lac,e (center) of the Medicine 
 societies of the world. There lie was guiirded on all sides by his six 
 warrior.s,Api-thlanshi-wa-ni(y;i'-^/(/rtH = bow,.s7(i'?crt-H/= priests), the prey 
 gods; toward the North by the .^lountain Lion (Long Tail); toward the 
 West by the Bear (Clumsy Foot); toward the South by the ISadger (IJlack 
 Jhirk Face); toward the Fast by the Wolf (Hang Tail); above by the 
 Kagle (White Caj)) ; and below by the Mole. When he was about to go 
 forth into the world, he divided thi; universe into six regioius, namely, 
 the North (Pi'sh hin-kwin tali na= Direction of the Swept or Larren 
 place); the West (K'iii' li slii inkwin tah-na = Direction of the Home 
 ol the Waters); the South (A-lahoi'n-kwi"ii tah na=Direction cJI" the 
 Place of the Peauliful Ped); the F^ast (Te-lu-ainkwin t:ihna= Direction 
 of the Home of Day); the I'pper Ivegions (f ya iiiaiii kwin talina = 
 Direction of llie llomeor liieHigh); and the bower Pegions (Ma ne. 
 laminkwin tiiii iia = Direelion of the Home of the bow)." 
 
BURBAU OP KTlntOLOOr 
 
 ANNUAL BKl-OIIT 1««1 I'L. II 
 
 PREY GOD FETICHES OF THE SIX REGIONS. 
 
cugiiisfi.l Tlir, SIX REGIONS. 17 
 
 "All, siivc the first of tliosc terms, are archaic. The inodorn names for 
 the West, South, East, TpiJcr ami Lower llcffioiis si^iiif\ iiij;- rcs]»ect- 
 ivel.v— " Tiie I'lace of Evening:,'" "The Place of the Salt Lake" ( Las Sali- 
 nas), "The Place whence comes the Day," "The Above,'" and "The 
 Below." 
 
 In the center of the great sea of each of these regions stood a very 
 ancient sacred place (Te-thlJi-shi-na kwi'n), a pr'»at mountain peak, lu 
 the North was the Mountain Yellow, in the West the ]Monntain I'.lue, in 
 the Soutii the iMountain IJed, in the East the Mountain White, above 
 the Mountain All-color, and below the Mountain Ijla<k. 
 
 We do not fail to see in this clear reference to the natural colors of 
 the regions referred to — to the barren north and its auroral hues, the 
 west with its blue racilic, the rosy south, the white daylight of the 
 east, the many hues of the cloudeil sky, and the black darkness of the 
 "caves and holes of earth." Indeed, thcvse colors are nsetl in the picto- 
 gr.t))hs and in all the mythic symbolism of the Zufiis. to indicate the 
 directions or regions respectively referred to as connected with them. 
 
 Then said P(3-sliai-aij-k'ia to the ^^lountain Lion (Plate II, Fig. 1), " Long 
 Tail, thou art stout of heart and strong of will. Therefore give I unto 
 thee an<l unto thy children forever the mastership of the gods of i)rey, 
 and the ginirdianship of the great Northern World (for thy coat is of 
 yellow), that thou guard from that quarter the coming of evil upon my 
 I'hildren of nu-n, that thou receive in that (juarter their messages to me, 
 that fliou become the father in the North of the sacred medicine orders 
 all, that thou become a Maker of the Paths (of men's lives)."" 
 
 Thither went the Mountain Lion. Then said Po-shai-aij-k'ia to the 
 Pear (Plate II, Fig. 2), "P.lack P.ear. thou art stout of heart an.l strong 
 of will. Therefore make I thee the younger brother of the ^Slountain 
 Lion, the guardian and master of the West, for thy coat is of the color 
 of the land of )iight,"" etc. 
 
 To the P.adger (Plate 11, Fig. .3), "Thou art stout of he.art but tint 
 strong of will. Therefore make I thee the younger brother of the Bear, 
 the guardian and master of the South, for thy coat is ruddy and marked 
 with black and white efiually, the culors of the land of summer, which 
 is red, and stands between the day and the night, and thy homes are 
 on the sunny sides of the hills," etc. 
 
 To the White Wolf (Plate 11, Fig. 4), "Thou art .stout of heart and 
 strong of will. Therefore make I thee the younger brother of the I>ad- 
 ger, the guardian and master of the East, for thy coat is wliite and gray, 
 the color of the day and ilawn," etc. 
 
 And to the Eaglr ( Plate 1 1, Fig. .".). he said : '• White Cap ( P.al.l Eagle), 
 thou art i)a.ssing stout of heart and .strong of will. Therefore make I 
 thee the younger brother of the Wolf, the guardian and master of the 
 Ui>l)er regions, for thou Ibest through the skies without tiring, and thy 
 coat is si)eckled like the clouds," etc. 
 
 "Prey Mole (Plate II, Fig. 0), thou art stout of heart and strong of 
 '2r. 
 
18 /.I'Ni i"i:Tif'iii:s. 
 
 will. Tliciiloiv iiiiikc 1 llu'c I III' y()iiii;.'Or brollicr cit (lie Knfjle, the 
 ;;ii;iiili;iii iiiid master of llic Lower icjiinns, fortlioii Imirowest tlii'oii;;li 
 the carl li wilhoiit tirin;:, am! th,\ eoat is of lilaik, the eolui' of the holes 
 and <'aves ofeaith," etc. 
 
 Tiii:ii; I'owKt; as mi:i)I.\tors. 
 
 Thus il may he seen tiiat all thi'se animals aie sn|>|iosetl to |)ossess 
 not only the jiuardianship of the six i'e<iions, Imt also tin' niasteislii|i, 
 not merely fieo^raphie, lint of the medicine ])()wci's, etc.. which are 
 
 sn|i|ioscd to emanate IVom them; that the.\' ai'c the i lialors between 
 
 men and l'('i-shaiai) ki'a, and conversely, between I lie l.iitc rand men. 
 
 As liirlher illnstrat i\-e of'this rehitionsliip it may not be amiss to add 
 tliat, aside from represent in<i' liie wishes of men lo Po shai aij-k'ia, by 
 means of the sjiirits of the prayer ]>Inmes, which, i( is sii])po.sed, the 
 ])rey jrods take into his jn-escMU'e. and which arc, as it weie, meim)raiMla 
 (like iiiiippus) to him ami otlii'r liiuh gods of the |ira\ers of nn-n, they 
 are also made to bear nn'ssaf^cs to men tVom him and his associated 
 Kod.s. 
 
 l''or instanie, il is beliexcd that any member of the medicine orilers 
 who ne<r|eets his relijfions dnties as sn<'h is rendered liable to punish- 
 ment (Ilii' ti a k'iana k'ia = reprehension) by I'o shai aij k'ia tliionj;li 
 some one of his warriors. 
 
 As illustrative of this, the story of an adxcntiire of Mi tsi, an Indian 
 who '-slill lives, but limps," is told by the jtricsts with fireai emphasis 
 to any baekslidinj; member. 
 
 >ii-Tsi. 
 
 Ml tsi was long- a faithful mend )cr of the Little l''irc order (Ma ke-tsa- 
 na kwe),bnt he grew careh'ss, neglect(>d his sacrilices, and resigned hin 
 rank as "Keeper of th(^ Medicines," from nu're la/.im'ss. In vain his 
 fathers warned liim. He only grew hot with anger. One da.\ Mi tsi 
 weld up on the mesas lo cut corral jiosts. He sat down lo eat his 
 dinner. A great black bear walked out of the thicket near at hand and 
 leisurely ajiiiroachcd him. Mi tsi dropped his dinner and (limbed a 
 neighboring little <lead ])ine tree. The bear followed him and climlied 
 it, too. Mi tsi began to have sad thonghls of the words of his fathers. 
 
 "Alas," heeried, " pity nie, my father from the West land!" In vain 
 he promised to be a good Ma-kotsa-na kwe. Had not I'o-shai aij k'ia 
 eommandeil ? 
 
 So the black bear .seized him by the foot and ])iilled until Mitsi 
 scicamed from |>ain; but, cling as he would to the tree, thel)car ]inlled 
 him to the ground. 'I'lien he lay down on .Mi tsi and |)ressed the wind 
 out of him so thai hi' forgot. 'I'ln' black bear started logo: lull eyed 
 
riHiMsr.l POWER AS MKDIATOHS. 19 
 
 Mitsi. Mitsi kicked, lllack l>e:ircaiin' ami incs.si'd liis w iml out :i;,'ain. 
 It liiMt Mitsi, ami lie said to himsolf, "Oh dear hip! wliat sliall I doT 
 Till' t'atlni' fliiiiks I am not iniiiislicd eiiiMi^di.'' So lie kept very still, 
 i'llai'k lii-ar started a;;aiii, then stopped and looked at Mitsi, staited and 
 stoppe<l a};nii), ;i;r<)\vled and moved oil", lor Mitsi kept very still. Then 
 the black hear went slowly away, lookiii},' at Mitsi all the while, until 
 he jiassed a little knoll. Mitsi crawled away and hid under a \i>'^. 
 Then, when he thou^fht himself man enonfth, he started lor Znni. lie 
 was loiif; sick, Cor the hiaek hear ha<l eaten his foot. He " still lives and 
 limps," hut he is a ;;ood >raketsana kwe. Who slr.iU say that I'o-shai- 
 aijk'ia did iiut coiniuand ? 
 
 TITKIR WORSHIP. 
 
 The prey ji;ods,tliroii},'li their relationshi|( to Pi't-shai-aij-k'ia, as^^fakers 
 of the Paths of l,il'e," are ;:i\eii hijrh rank amonj; the j;jods. Willi this 
 helief, their fetiches are lield "as in ea]iiivity" by the i)riests of the 
 various medicine orders, and ;rreatly venerated by them as mediators 
 between themselves and the animals they rejiresent. In this character 
 they are exhorted with elaborate prayers, rit^ials, and ceremonials, 
 drand sacritiees of ]tlnmed and ])ainted ]>rayer sticks (Tt'-fhl iiawe) aie 
 made aninially by the "I'ley P>rother Priesthood" (Wt'-ma ;i papa 
 ii shi-wa-ni) of these medicine societies, and at the full moon of each 
 month lesser saerilices of the same kind by the male members of the 
 "Piey geutes" (We-ma a-no-tiwe) of the tribe. 
 
PREY (;()I).S or TIIK IIl'XT. 
 
 THEIR RELATION TO THE OTHERS. 
 
 Tlic fctii-li worslii)) of tlic Ziinis naturally rcaclips its lii<rliost and 
 most iiitcrcstiufi; (Icvclopincnt in its i'i'1ationslii|> to tlic cliaso, lor tlio 
 We-nia-i'i-LA i aro considered par exceUcnve the gods of the liimi. < >r 
 this (tlass of fetielies, tlie special jiriests are the iiieinhers of tlie "(ireat 
 Coyote reople" (Sa iiiak'ia-kwe, or the Hunting Order), their keei)ers, 
 the chosen members of the Eagh- and Coyote gentes and of tlie Prey 
 Brother priesthood. 
 
 The fetiches in question (I'iate J II) represent, with two exeejjtions, 
 the same species of prey animals as those supposed to guard the .six 
 regions. These exeei)tions are, the Coyote (Si'is-ki, Plate 111, I'ig. 2), 
 which replaces the IMaek I'.ear of the ^\'est, and the Wild Cat (Te-pi, 
 Plate III, l"'ig. :i), which takes the jilace of the I'.adger of the South. 
 
 In the prayer-songs of the S:i niakiakwe, the names of all of these 
 prey gods are, with two exee|)tioMs, given in the language of the IJio 
 (irande I)idians. This is ])rol)aV)Iy one of the many devices for .securing 
 greater .secrecy, and rendering the ceremonials of the Hunter Society 
 mysterious to other than members. The exceptions are, the Coyote, or 
 Hunter god of the West, known by the archaic nanu' of Thlii'-k'iii tehu, 
 instead of by its ordinary name of Suski, and the Prey Jlole or god of 
 the Lower regions (Plate HI, Fig. 5), which is named Mai-tupu, akso 
 archaic, instead of K'iii' In tsi. Yet in most of the piayer and lituaiis- 
 tic recitals of this oi-der all ol' these gods are si)()ken of by the names 
 which distinguish them in the other orders of the tribe. 
 
 THEIR ORIGIN. 
 
 Wiule all the prey gods of the hunt are supposed to havi' funelions 
 difTeiing both from th«.se of tiie six regions and those of the Priesthood 
 of the Mow, Spoken of fiiitlier on, they are yet rel'erred. like those of 
 the lirst cla.ss, to special divisions of the world. In exjilanalion <tf 
 this, however, (piite another myth is given. This myth, like the lirst, 
 is deri\('d IVom the epic before refeired to, ami occurs in the latter third 
 of the long recital, where it ]>iclures the tribes of the ZniTis, under Ihe 
 guidance of the Two Chihlren, and the Ka'-ka at Ko-fhlu (■! Ion ne, 
 now a marsh bonlered lagune situal<-d on the eastern shore of the ('ol- 
 oratio ( 'hiijuilo, aliont lifteeii miles north an<I wtst from the pueblo of 
 
 '.Ml 
 
UUHKAU OF KTIIXOLOUT 
 
 ASXUAL RKIVirT 1881 I'L. IH 
 
 ^^-^^ 
 
 
 I'KKV liilK Kt.lll I1K> I'Y im III M. 
 
"*""«'■) ORIGIN OK iiiE iiunti:k coijs. 21 
 
 S:m .hiaii, Arizona, ami iirarlv u|)i)()sito the iiioulli ul' tlio llio ("oiiclio. 
 This lajruiie is iirobabl.v loiMic'd in tlio basin or crater of some extinct 
 jteyser or vulcanic si>rin^', as the two h\^\\ and wontlerfiilly similar 
 monntains on either side are identical in formation witii those in wliich 
 occur tlie cave^craters farther south on tLc same, river. It lias, how- 
 ever, been larjrely filled in by tlie (h'hris bronjriit down by the Znni 
 Kiver, which hi-re Joins the Colorado Ciiiiiuito. Ko-thln-i-i ion signi- 
 fies the "standing i)lace (city) of the Ka'-ka" {from7t'«=a contraction 
 of Ka' ka, the sacred dance, and </j/«-t'7-?o«=staudiug place). 
 
 THE DISTRIBIITIOM OP TUK ANIMALH. 
 
 Men be^an their journey from the Ked River, and the Ka'-ka still 
 lived, as it does now, at K6 thin ellon-nc, when the wonderfid Snail 
 l'eo[)le (not snails, as may be inferred, but a tribe of that name), who 
 lived in the " I'lace of the Snails" (K'ia-ma-k'ia-kwin), far south of 
 where Zufil now is, caused, by means of their mayic power, all flu- game 
 animals in tiie wliole world round aliout to gather together in the great 
 forked cafion-valley under their town, and there to be hidden. 
 
 The walls of this cafion were high and insurmountable, and the whole 
 valley although large was filled full of the game animals, so that their 
 feet rund)Ied and rattletl together like the sound of distant thunder, and 
 their horns crackled like the sound of a storm in a dry forest. All 
 round about the cafion these passing wonderful Snail I'eopk' made a 
 road (line) of magic medicine and sacred meal, which road, even as a 
 corral, no game animal, even though great Elk or strong Buck Deer, 
 could pass. 
 
 Xow, it raineil many days, and thus the tracks of all these animals 
 tending thither were washed away. Nowhere could the Ka'-ka or the 
 children of men, although they hunted day after day over the plains and 
 mountains, on the mesas and along the cation-valleys, find prey or trace 
 of prey. 
 
 Thus it hapijened that after many days they grew hungry, almost 
 famished. Even the great strong Sha' la k'o and the swift Sala-mo-pi-a 
 walked zigzag in their trails, from the weakness of hunger. At lirst 
 the mighty Ka'-ka and lueu alike were compelled to eat the bones they 
 had before cast away, and at la.st to devour the soles of their mocca.sins 
 and even the deer-tail ornainpiits of their dresses for want of the flesh 
 of K'iai»-in-a-ha-i, (lame animals. 
 
 Still, day after day, though weak and disheartened, men and the Ka'- 
 kiX sought game in the mountains. At last a great Elk was given lib- 
 erty. His sides .shook with tallow, his dewlap hung like a bag, .so 
 flcshj' was it, his horns spread out like branches of a dead tree, and his 
 crackling hoofs cut the .sands and even the rocks as he ran westward. 
 He circled far olV toward the lied Kiver, passed through the IJound 
 \alley, and into the northern canons. The Sha la-k'o was out hunting. 
 
22 ZUXI FKTirUKS. 
 
 III- espied the. deep tnu-ks oftlie elk and lleelly lulluwed liiiii. Passiiij; 
 swift and stnmjc was lie, llioiifili weak I'roiii liiiiij;er, and eie ion;; lie 
 eaine in si',dit of the great Kik. The sijclit gladdened and strengthened 
 him: hut alas! the ]']lk kept Ids distanee as he turned a<;ain toward 
 the hidinjiplaee of ids lirotlier animals. On and on the Sha'lak'o fol 
 lowed him, until he came to the edge of a great eiifion, and jieering over 
 the lirink diseovere(l the hidiiig-place of all the frame animals of the 
 world. 
 
 "Aha! so here yon all are," said he. "I'll hasten back to my father, 
 l*a-uti-wa,* who hungers for tlesh, alas! and grows weak."' And like 
 the wind the Sha' la k'o returned to Kd-thlu el Ion ne. loitering, he in- 
 formed the Ka'ka, and word was sent out by the swift Sa-la-mopi-at 
 to all the Weuiaa-ha-i for couusel and assistance, for the \Ve iiia:'i-li;'ii 
 were now the Fathers of nieu and the Ka' ka. The Mountain i,ioii, 
 the Coyote, tlie Wild Cat, the Wolf, the Kagle. the Falcon, the (ironn<l 
 Owl, and the Mole were suuimoued, all hungry and lean, as were the 
 Ka' ka and the cbildreu of men, from waut of the flesh of the game 
 animals. Xe^■ertheless, they witc anxious for the luint and rnoved them- 
 selves (|nickly among one another in their anxiety. Then the iiassing 
 swift runners, tli<' S;i la-mo jii a, of all colors, the \t'llow, the blue, the 
 retl, the white, the many colored, and the black, were summoned to 
 accomjiany the AVe-ma-a-ha-i to the canon-\alley of the Snail Teople. 
 Well they knew that passing wonderful were the Snail J'eople, and I hat 
 no easy matter would it be to overcome their medicine and their magic, 
 lint they hastened forth until they came near to the cafion. Then the 
 Sha'-la-k'o,! who guided them, gave directions that they should mike 
 themselves ready for the hunt. 
 
 AX'hen all were prejiared, he opened by his .sacred jiowcr the magic 
 corral on the northern side, and forth rushed a great buck J)eer. 
 
 "Long Tail, the corral has l)eeu opened for thee. Forth comes thy 
 game, seize him!" "With gieat leajis the Mountain Lion overtook and 
 threw the Deer to the ground, and fastened his teeth in his throat. 
 
 The corral was opened on the western side. J'"oith rushed a Mountain 
 Slieeji. 
 
 "Coyote, thecoiial has be<'n ojiened for thee, forth comes thy game, 
 seize him!" The Coyote dashed swiftly forward. The Moiinlain tSheeii 
 dodged liim and ran ofl' toward Ihe west. The Coyote crazily ran about 
 
 •Tlio vhivt g(i<l of tlic K:V-kiV, now rcpreseiiteil by matikH, uiul Iho lielioHt i-oKtiiiii- 
 iii;; known to tlui Zuuis, wliicli ari' worn iliirin^ tlic winlcrc'cri'iiionialNof tliu Irilir. 
 
 ri'lii- .S:i-la-ino-|>i-a arc iiioiislrrs with rinni<l ln^ad^, Ion;; Hnouts, lm;;c IVallu'iril 
 ni'iks, and Iinnian liodiiH. Tlicv arc Mn|i]"iKcd to live licmatli the waters, to <■olll<^ 
 I'orlli or enter snout foremost. They also play an iniporlant part in tli<> Ka'-kA or 
 Hrtci'cd ihinei's of winter. 
 
 t Monster linnian liird forms, tin' warrior cliiel's of l'a-n-li-\va, the represi'nt.-itives 
 of « hich visit Ziini, from tlu'ir siip]iosed wi-slern homes in certain sprin;;s, each New 
 Year. They are more than twelve feet hi^^li, and arc eariicd swiftly about by per- 
 MoiiB concealed under their dresHCK. 
 
CU811IXQ.1 niSTRinUTION OV TIIK ANIMALS. 23 
 
 .velpinj; mid Iciikiii^' alter liis ^Minc, hiil Mio Mdiiiitairi Slicf]. h.iiimlcd 
 from loek to rock and was soon I'aruwa.v. Still t lie Coyote nisliotl ( razily 
 about, nntil tlic Mountain Lion coniinaiKlcd liini to he (piict. I'.iit the 
 Coyote sinelleil the l)loo(l of the Deer and was hesich' himself with linn- 
 iH'i: Then the Mountain Lion said to liini disdainfully, "Satisfy thy 
 hunger on the blood that I have spilled, for to day thou hast missed thy 
 frame ; and thus ever will thy descendants like thee blunder in the diase. 
 As thou thisday satisliest thy hunger, so also by the blood that the hun- 
 ter spills or the liesli that he throws away shall thy descendants forever 
 have being." 
 
 The corral was opened on the southern side. An Antelope sprang 
 forth. With bounds less strong than those of the Mountain Lion, but, 
 nimbler, the Wild Cat seized him and threw him to the ground. 
 
 The corral was opeiu-d on the eastern side. I'orth ran the Oho li (or 
 albino antelope). The Wolf seized and threw him. The Jack JIabbit 
 was let out. The Eagle poised himself for a moment, then swoopeil 
 u])on him. The Cotton Tail came forth. The Prey Mole waited in his 
 hole and seized him; the Wood Hat, anil theTalcon made him his prey ; 
 the I\Iouse, and the Orouiid Owl quickly caught liim. 
 
 While the Wcinaa hai were thus satisfying their linngcr, tlie game 
 animals began toescajie through the breaks in thccorral. forth through 
 the northern door rushed tiie JJufl'alo, the great Elk, and the Deer, and 
 toward Ihenorth the Mountain Lion, and theyellow Sala-mo-])i a swiftly 
 followed and herded them, to the world where stands the ycHowniount- 
 ain, below the great noithern ocean. 
 
 Out through the western gap rushed the Mountain Sheeii, herded and 
 driven by the Coyote and the blue Sala-mo-pia, toward the great west- 
 ern ocean, where stands tlii^ ancient blue nionntain. 
 
 Out through the southern gap rushed the Antelope, herded and driven 
 by the Wild Cat and the red Sii-lainoi)i-a, toward the great lantl of 
 summer, wheif stands the ancient red mountain. 
 
 Out through the eastern gap rushed the Oholi, herded and driven 
 by the Wolf and the white Sa-la-mo-pia, toward where " they say" is 
 the eastern ocean, the "Ocean of day", wherein stands tlie ancient white 
 mountain. 
 
 Forth rushed in all directions the Jack Rabbit, the Cotton Tail, the 
 Hats, and the Mice, and the Eagle, the I-'alccm, and the C.round Owl cir- 
 cled high above, toward the great "Sky ocean," above which stands the 
 ancient mountain of many colors, and they drove them over all the 
 earth, that from their homes in the air they could watch them in all 
 places; and the Sa la-mo-i)i-a of many colors ro.se and a.ssisted them. 
 
 Into the earth burrowed the Kabbits, the L'ats, and the .Mice, from 
 the sight of tlie Eagle, the Falcon, and the Ground Owl, but the I'rey 
 Mole and the black Sa-la-mo-i)i a thitber followed them toward the 
 four caverns (wombs) of earth, beneath which stands tlie ancient black 
 mountain. 
 
24 ZUXI FETICHE^. 
 
 Tlii'ii tlic eartli and wintls were lillcd willi iiinililin;: I'nini the I'cct ot" 
 the il('|)ai'tiii,u: aiiiiiials. and llic Snail I'coitic saw tliat tlii'ir ;;anic- \va.s 
 escaping'; hence the woild was tilled with the wars ot the Ka'-ka, the 
 iSiiail People, au<l the ohiUlren of men. 
 
 Thus w<-re let loose the ;,'anie animals of the world, lleiiee the r.iiflalo, 
 the Great Elk, and the largest Deer are found mostly in the noith, 
 where they are ever ))ursiie(l hy the great Mountain Lion; hut with 
 tlii'm eseajied other animals, and so not alone in tlu- north are the BuUalo, 
 the tireat VAk, and the Deer found. 
 
 Anion;,' the mountains and llie e^jinons of tin' west are found tiic 
 Jlonntain .Sheep, itursued liy the Coyote; but with them cseaiicd many 
 other animals; heiiee ni>t alone in the west are the Mountain Sheep 
 found. 
 
 Toward the south escaped tlie Aiitelo])es, ])nrsne(l by the Wild (^at. 
 Yet with them useajied many other animals; hence not alone in the 
 south are the Anteloi>es found. 
 
 Toward the east escaped the (') holi, i)ursued by the AN'«)lf ; but with 
 them escaped many other animals; hence not alone in the cast are the 
 Oholi-we found. 
 
 Foith in all directions escaped the Jack Ifabbits, Cotton Talks, liats, 
 and Mice; hence over all the earth are they found. Above theui in the 
 skies circle the I'^agle, the Falcon, and the Ground Owl; yet into the 
 eartli escaped many of them, followed by the I'rey Mole; hence beneath 
 the earth burrow many. 
 
 Thus, also, it came to be that the Yellow INIountain Lion is tlie mas- 
 ter I'rey lieinj^ of the north, but his younger brothers, the blue, the 
 led, the wliite, the .spotted, and ihe black Mountain Lions wander over 
 the other regions of earth. Does not the s])otted iNLmntain Ijion (evi- 
 dently the Ocelot) Ii\e amini.i;' the hiijh mountains of the .south ? 
 
 Thus, too, was it with the Coyote, who is the master of the West, but 
 whose younger brothers wander over all the regions; and thus, too, 
 with the \Viltl Cat aiitl the Wolf 
 
 111 this I ladition there is an atteniiit, not only to explain the special • 
 distiiliiiiidii throu^Iiout the six regions, of the I'rey animals and their 
 prey, but al.so to account for the occuireuce of animals in regions other 
 than those to which, according to this classilication, they properly 
 belong. 
 
 THKIli VAIUET1E.S. 
 
 We linil, therefore, that each one of the six sj)i^e,ies of I'rey animals 
 is again divided into six varieties, according to color, which deter- 
 mines the location of each variety in that one or other of the regions 
 with which Us color agrees, yet it is sui)po.sed'to owe allegiance to its 
 
s 
 
 o 
 
 c 
 
 3! 
 
 -3 
 > 
 
 y. 
 
 o 
 
 •i 
 
 a 
 
iKsii'N'-l THE MOUNTAIN LION. 25 
 
 rfi)r('st'iit;iti\i', wliatsocver tliis may V)e. or wlicrcsdcvcr phK-cd. Kor 
 instaiK^c, tlic iMoiiiitaiii Lion is iirimarily k<><1 <>f •''<' Norlli, hut lie is 
 supposed to have a representative (younger brotliei) in the West (llie 
 l)hu' Mountain Lion), another in the Sontli (the Kctl), in the East (the 
 Wliite), in the ('p[ier rej^ion.s (tlie Spotted), and in tin; Lower regions 
 (the bhick Mountain Lion). 
 
 llenee, also, there are six varieties of the letieh representing any 
 one of these divisions, the variety being ditterniined by the eolor, as 
 exi)ressed either by the material of whieh the fetieh is formed, or the 
 pigment with whi(-h it is painted, or otherwise, as, for example, by 
 iidaying. (Plate 111, Fig. 4, ami Plate VII, Fig. 2.) 
 
 THE MOINTAIN LION— Ul'.MTEIt (iUD UP TUli NOItTII. 
 
 .According to this classification, which is native, t lie fetiches of the 
 Moiiiitain Lions are reiuesented on Plate 1\'. They are in\ariably dis- 
 tinguished by the tail, which is represented very long, and laid length- 
 wise of the ba«k from the rump nearly or quite to the shoulders, as 
 well as by the ears, which are (juite as uniformly rounded and not 
 prominent. 
 
 The fetich of the yellow Mountain Lion (IliVk-ti tii'sh-a-na thliip-tsi- 
 na), or God of the Xorth (Plate IV, Fig. 1), is of yellow limestone.* It 
 has been smoothly carved, and is evidently of gri'at anti(|uity, as shown 
 l>y its jiolish and iiatina, the latter partly of blood. The anus and 
 eyes are (piitc marked holes made by drilling. An arrow-jioint of Hint 
 is bound to the back with cordage of cotton, wliich latter, however, 
 from its lu^wness, seems to have been recently added. 
 
 The fetich of the blue Mountaiu Lion, of the ^^'est (IliVk-ti tii'sh-a- 
 na thli-a-na), is represented in Plate IV, Fig. 2. The original is com- 
 jiosed of tiiiely veined azurite or carbonate of eojiiier, which, although 
 specked with harder serpentinous nodules, is almost entirely blue. It 
 has been carefully liulshed, and the ears, eyes, nostrils, mouth, tail, 
 anus, and legs are clearly cut. 
 
 The fetich of the white Mountain Lion, of the East (Ila'k-ti tii'sh-a 
 na k'6 ha-na), is represented by several specimens, two of which are re- 
 ])ro(luced in Plate IV, Figs. .'? and 4. The former is very small and 
 composed of compact white limestone, the details being pronounced, 
 and the whole specimen lini.shed with more than usual elaboration. 
 The latter is unusually large, of compact gyp.sum or alabaster, and tpiite 
 Ciirefully carved. The eyes ha\e been inlaid with turkoises, and there 
 is cut around its neck a groove by which the beads of shell, coral, &c., 
 were originally fastened. A large arrow head of chalcedony has been 
 bound with cords of cotton flatwise along 07ie side.of tlu^ body. 
 
 The only fetich representing the red Mountain Lion, of the Soutii 
 (Ila'k ti tii'sh-a-na a ho na), in the collection was too imperfect for reiiro- 
 duction. 
 
 ' I am iiiilclilcd to Mr. S. V. Kiiiiiioiis, of tin- Geological Survey, for attHlstiii); mo to 
 dotcniiiiiu ai>iiroximat<;ly tljc miueralogical cliaraclor of tbuao Hpccimcns. 
 
2(i ZlNl I'KTICIIKS. 
 
 Till* I'ctii'li of till' s[i()tU>(1 or iiiaiiy-colort'il Muiinlaiii Lion (Ih'i'k ti 
 tii'slia iia si'i pa-iiopa or i-topa-iiah iia iia), of I lie I'jiiht rc;;ions, is also 
 ri'invscnteil l>y two s[>ccini<'iis (I'latf l\', Fi}is. '> aiitl (i), l)o(li ol' liliioiis 
 ara;;i>iiiti' in alternating tliin and tiiick lamina-, or ))aii(ls of }ri';iyisli yd. 
 low, while, and Mne. l-'i;;'. 5 is li\ far tlie niore elahorato of tlu'two, 
 and is, indeed, the most perfect fetieh in the eolh-etion. The le;;s, v:\rs, 
 eyes, nostrils, numtli, tail, aims, and ^^enital organs (ol the male) are care- 
 fully earved, the eyes beinj; further elal)orated liy nmsaics of minute 
 turkoises. To the rii;ht sid(! of the body, *> ovi-r tlu' heart," is hound 
 with lilood l)lackeneil cotton cords a delicate tlint arrow-point, to.ucther 
 will) white shell and coral heads, and, at the hreast, a small trianuuiar 
 li-iure of an arrow in haliotns, or al)alone. 
 
 The fetieh of th<' Ulaek Mountain Lion (lla'k ti tii'sh a na shik'iaria) 
 (IM. IV, Fij;. 7) is of gypsum, or white limesfono, but has been painteil 
 blivck by i)it;ment, traces of which are still lodj^ed on jiorlionsof its 
 surface. 
 
 THE COVOTE-nUMKR (iiUI (IK TIIK MKST. 
 
 The fetiches of the Coyote, or God of the West, and liis younj;cr 
 brothers, represented on Plate V, are called Tetlil jtokla, an archaic 
 form of the modern word Sus k'i weina-wc (Coyote fetiches), from trllil- 
 ntin, = a sacred prayeri)lume, and /)<!•««, = an object or locality on or to 
 ward which anything is i)hK'ed, a depository, and A'/n = the active 
 jiarticiple. They arc usually distinguished by horizontal or slightly 
 <li'oopiiig tails, pointed or small snouts, and erect ears. .Mlhinigh the 
 Coyote of the West is regarded as the master of the Coyotes of the, 
 other live regions, yet, in the i>raye.rs, songs, and recitations of the 
 JSa ni a-k'iakwe, and Piey Urothei- Priesthood, the Coyote of tlii' North 
 is mentioned lirst. I theicfore preserve the same secpience observed in 
 describing the .Moiiiilain Linn fetiches. 
 
 The felich of the yellow Coyote (8us k'i thlhp tsi iia), of the North, is 
 represenled in Platte \', l''ig. 1. The original is of coini)aet white lime- 
 Bton'e stained yellow. The attitude is that of a coyote about to i)ursue 
 liis jjrey (la-hi-na i-mona), which has reference to the intemperate haste 
 on the i)art of this animal, which usually, as in the foregoing tradition, 
 results in failure. 
 
 The fetich of the blue Coyote, of the West (Si'isk'i hrk'ia-na— signify- 
 ing in reality bhu^ gray, the color of the coyote, instead of blue = thli a- 
 na), is shown in J'late V, I'Mg. 1'. This felich is also of com|)act white 
 limestone, of a yellowish gray color, although traces of blue paint and 
 large tiirkois eyes indicate that it was intended, like Plate 111, l''ig. .'!, 
 to represent the (iod of the \\'esl. 
 
 The fetich of the red Coyote (Susk'i aho na), of the South, is repre- 
 sented by Plate \', I'Mg. I, which, although of while semi-translucent 
 c.klcite, has been deei>ly stained with led paint. 
 
 Two exampli's of the felich of tin' white CoyoU' (Sus k"i k"o ha iia), of 
 the East, are shown in Plate V, Figs. -1 ami 5. They are both of com. 
 
•i 
 
 K 
 
 O 
 
 > 
 CD 
 S 
 
 I 
 
 X 
 
 G 
 
 i 
 
 >•)! 
 
ciwiiiNo.l THE COVOTK AND THE WILD-CAT. 27 
 
 l»;ifl wliiti' liincstonc. Tlie liist is cvidoiitly a natural fra;,'mciit, tlu; 
 IVel l)ciri^f hut sli;:lilly iiidicati'd by jriindiiij;-, the iniiiitli l.y a d('ci> cut 
 strai},Mit across the snout, and the eyes by ileejdy drilled depressions, 
 the deep groove around the nejk being designed merely to reeeive the 
 necklaee. The seeon<l, however, is more elaborate, (he pointed ehin, 
 horizontal tail, and i)riekediip ears being distinctly carved, and yet in 
 I'orin the si)ecimeu resend)les more a weasel than a coyote. 
 
 The fetich of the many-colored (^oyote (8us-k'i i-to pa-nah iia iia), of 
 tlic rjtper regions, is reiuoduced in IMate V, Fig. 0, which reiiresents 
 the male and female together, the latter being indicated merely by tlie 
 smaller size and the shorter tail. They are both of aragonite. This 
 conjoined form of tiu- male and female fetiches is rare, and is significant 
 of other powers than those of the hunt. 
 
 Tlie black Coyote (Susk'i shik'ia iia), of the Lower regions, is repre- 
 sented by Plate V, Fig. 7, the original of which is of compact white 
 limestone or yellowish-gray marble, and shows traces of black paint or 
 staiuiug. 
 
 THE WllD-l'AT-ne>TEB GOB OF TIIK SOUTH. 
 
 The fetiches of the Wild Cat, the principal of whieh is (iod of the 
 South, are represented on Plate VI. They are characterized by short 
 horizontal tails and in most ca.ses by vertical faces and short cars, less 
 erect than in the fetiches of the Coyote. 
 
 Plate VI, Fig. 1, represents tin; fetich of the yellow Wild ("at (Te pi 
 thlup-tsi-na) of the North. Although of yellow limestone, it is stained 
 luarly black with blood. A long, clearly-chiiii)ed arrow-point of chal- 
 cedony is bound with blood-stained cotton cordag(> along the right side 
 of the figure, and a necklace of white shell beads (Ko ha kwa), with one 
 of black stone (Kewi iia-kwa) among them, encircles the neck. 
 
 IMate VI, Fig. L', represents the fetich of the blue Wild Cat (Te-pi 
 till: ana), of the West. It is formed from ba.saltic clay of a grayish-blue 
 ••olor, and is furnished with an arrow jioint of Jas])cr (Jasp vernis), ui)on 
 which is laid a small fragment of turkois, both .secured to the back 
 of the .specimen with sinew taken from the animal represented. Plate 
 VI, Fig. .■5. likewise rejiresents the fetich of the Wild Cat of the West. 
 It is a fragment from a thin vein of malachite and azurite, or green 
 and blue carbonate of copper, and has been but little changed from its 
 original condition. 
 
 Plate VI, Fig. I, represents the red Wild Cat (T6 pi a ho iia), of the 
 South. Although formed from gypsum or yillow limestone, its cohn- 
 has been changed by the apjdication of paint. It is supplied with the 
 usual necklace and arrow jtoint of the perfect fetich, .secured by bands 
 of sinew and cotton. 
 
 lioth Figs. 5 and (i of Plate VI represent the feti(;h of the white AVild 
 Cat (Te pi k'oha-iia), of the East, and are of compact white limestone 
 carefully fiushioiied and polished, the one to represent the perfect animal, 
 
28 ZINI KKTICIIES. 
 
 Ilic (itlifi llif lirtiis. This s|n'ciiiicn, likt- I'lati' \\ I'M;;, (i, lias a sij,'iiili- 
 caiicf otluT tliaii tliat of a iiiiMc fcticli of llic rliasc, a sij;iiilican(-(' t-oii- 
 ucrtc'd Willi Ilic riiallic woisliiii of the Ziifiis, on which subjerl I lio|ii; 
 fiv iiiaiiy Ni'ais to proihice iotercstiiii; cviik'iifc. 
 
 IMato N'l, Fij^. 7, ii'incsciits tlic fetich of the iiiaii\ t-olored \Vil(l Cat 
 (Te-l»i su-pa-iio-i)a), of the Upper rej^ions, whi(^li is made of busallic 
 chiy, stained hhick with ])itch and ])ij;ineiit, and furnished with a tiake 
 of llint and a small fra;;inent of clirysoeoUa, both of which are attached 
 to tlie back of the ti-iiire with a biudiiiy of sinew. 
 
 Plate VI, Ki}j. S, represents, according to the Ziinis, a very ancient 
 and value<l fetich of the black Wild Cat (Tcpi shik'ia iia), of t he Lower 
 rej:ions. It is little more than a concretion of compact basaltic i-ock, 
 with slijiht traces of art. Its natural Ibrm, however, is suji};estivc of 
 an animal. Long use has polished its originally black surface to the 
 hue of lustrous jet. 
 
 THE WOIF— IIUSTEIt «0D OK TUB KAST. 
 
 The fetiches of the Wolf, God of the East, and of his younger brothers 
 (lu-na-wi-ko we-ma-we) are represented x>n I'late N'll. They arc char- 
 acterized by erect attitudes, usually oblique faces, pricked-up ears, and 
 "hanging tails." 
 
 riate Vll, rig. 1, is a representation of the fetich of the yellow \\ olf 
 (Ii'ina -w'i ko thiup-tsi-na), of the Nortli. It is of yellow indurated day- 
 stone. In this example the legs are much longer than in most speci- 
 mens, for nearly all tliest; (igures are I'ither natural fragments or con- 
 cretions slightly imjjroved on by art, or are figures wiiich have been 
 suggested by and derived from such fragments or concretions. More 
 over, the ceremonials to be described liirther on reipiire that they should 
 be "able to stand alone"; therefore they are usually furnished with 
 only rudimentary legs. The tail is oidy indicated, while in nearly all 
 other Wolf fetiches it is clearly cut down the rump, nearly to the gam- 
 bol Joint. 
 
 Plate VII, Fig. li, represents a fetich of the blue Wolf (In-im wi ko 
 thli-ana), of the West. It is of gray sandstone, stained lirst red, then 
 blue, the latter color being further indicated by settings of green tur- 
 kois on either side and along the back, as well as in the eyes. 
 
 Plate VII, Fig. 3, represents the fetich of the red Wolf (In na \\i ko 
 i'l ho iia), of the South. It is but crudely formed from a fragment of 
 siliceous limestone, the feet, ears, and tail being represented only b.\ 
 mere jirotuberances. Although the material is naturally of a yellowish- 
 gray color, it has been stained red. 
 
 Plate \'I I, Fig. I, represents the fcticli oftlic while Wolf ( luiia-wiko 
 k'l) lia-na), of the l-ast. It is of xcry while, coiii]iii('l limesloiie. 'I'lie 
 han;,'iiig tail, erect ears, attitude, iVc., aie better shown in this than 
 jierhaps in nwy other specimen of the class in the collection. It has, 
 however, been biokiii tlirougli llic body and nuiidcd willi hhi<k pilch. 
 
BUBBAU OF KTIINOLOOT 
 
 ANNUAL BKrOIlT 1881 I'L. Vll 
 
 WOLF PETICIIE8 OK THE CHASE— IIUNTKK GOD OK THK EAST. 
 
iirnsitt' OK F.Tiixni.nr.T 
 
 AXXIAI. ItKPOnT 1881 PL VIII 
 
 ^ 
 
 ,.-rf ^ 
 
 i;aiw.i; ikiii iir.s oi iiii: ciiasi.— him i:i: <;i>i> or riii: ri'ii i: im.gkixs. 
 
rmiisr.l TIIK WOLF AND THE EAOLK. 29 
 
 riiite VI f, Fiji. •'», ro])re.s('iits tlic rcticli of tlic niiiiiycolDicd Wolf 
 (lu-iia-wi-ko i-toi)a-iiali-iiiiii:i), of the U])i)(,'r royioiis. The original is 
 of fiuegiained sandstone of a gray color, stained iu some places faintly 
 with re<l and other tints. The mouth, eyes, ear tij^s, and tail have been 
 tonclied with lihick to make tliem ajtpear more i)romiMciit. 
 
 Plate VII, Fig. fi, represents tliefeticli of the black Wolf (Ii'inawiko 
 .slii-k'iana), of the Lower regions. Although nneommouly large and 
 greatly resembling in form the bear, if possesses the obliipic face, up- 
 right ears, hanging tail, and other accepted characteristics of the Wolf. 
 
 TIIK KKiLK— lll'NTF.R GOD OP TIIK IPPEIt lEEtilONS. 
 
 The fetiches of the Eagle, (Jod of the ITjiper regions, and his younger 
 brothers of the other regions (K'iii'-k'iii-li wcniawe) are r(']>resciite(l 
 on Plate VIII. Tiiey are characterized merely by rude bird forms, 
 with wings either naturally or very conventionally carved (Figs. 3 and 
 0). Further details are rarely attempted, from th(^ fact that all the 
 other ])riiicii)al jirey animals are ipiadrupeds, and the simple sugges.ion 
 of the binl form is sudieient to identify the eagle among any of tliem. 
 
 Plate VIII, Fig. 1, represents the fetich of the yellow Eagh', (K'iii'- 
 l^'iii li thli'ip tsi iia), of the Xorthciii skies. It consists merely of tlu- 
 head and shoulders, very rudely formed of white limestone and painted 
 with yellow oclier. This specimen is doubtless a natural fragment 
 very litth' altered by art. 
 
 Plate VIII, Fig. 2, represents the fetich of the blue Eagle (K'iii'- 
 k'iiili l(')-k'ia-na), of the Western skies. It is (piite elaborately carved, 
 sujiiilicd with a pedestal, and i)icrced thiougii the body to facilitate 
 suspension. Vov during ceremonials, to be describcil I'lirtiier on, tlic fet- 
 iches of tiie Eagle are usually suspended, although sometimes, like 
 those of the (|ua(!iup(Mls, they are placed on the floor, as indicate<l by 
 the pedestal tiiniishcd to this specimen. Although of coiii])act white 
 limestone, this fetich is made to represent the blue I-^agh^ by means of 
 turkois eyes and a green stain over the body. A small ))ink chal- 
 cedony arrow-point is attached to the back between the wings by 
 means of a single sinew band ])asscd around the fi])s of the latter and 
 the tail and under the wings over the shoulders. 
 
 Plate VIII, Fig. .3, represents the fetich of the red Eagle (K'iii'-k'i:ili 
 a-ho-na), of the Southern skies. Like Fig. \'2, this is doubtless a nearly 
 natural fiaginent of very (inegrained red sandstone, tli<' wings being 
 indicated by deep lines which cross over the back, and the rniu|)grooved 
 to receive the cord with which to secure to the back aii ai row point. 
 The breast is jxTfoialed. 
 
 I'I:ilr \'lli. I"ig. I, is a nearly natural fragment of coiiipact white 
 limestone, representing the while Ivigle (K'iii'k'iiili k'ohana), of the 
 ICastcrn skies. No artificial di'tails, save the eyi's, wliicii are faintly 
 indicated, have been iittemj)ted on fliis specinnn. 
 
 Plate \'l II, I''ig.r>, represents, iu eoiupacf yellow limestone, the si)eekled 
 
30 7.1'si i-iniciiKs. 
 
 K;il;I(' (K'i-i'-k'iii li si'i tiliii tcli.m lie) (if ll.c l|.|.ci- rcj^ioiis, tlic di-.ili 
 color of tlio body hciiij; varied liy lray^*in-nts of ]>iiro tiirknis insi'ilt'd 
 into tlic eyes, lucast, and back. A nolcli in tlic loj) and front of lln' 
 licad ]iroltal)ly indicati-s (hat tlii' spcciMwn was once .sn|t|ilit'd willi a 
 beak, eitlicr of tnrk<ii.s or of wliiie sliell. It is perforated len;,'lhwise 
 llironyli (Ik- breast. 
 
 riair \'Iil, I'ifr. (1, is a rc|(icscnlation of a ll]iii(iii;;|ily lyipjral lunvcn- 
 tional r.ti<li of the black Ea^'le (K'iii'-k'iii li kwin nc) of tlic Lower re- 
 gions, it is of c;ilcite, stained lustrous black. A cotton cor<i around 
 the neck supiilics t lie place of t lie oiij^inal '-necklace." 
 
 Tiii^: MOLi:— iii>TKi; (.(iitoi Tin: KiWKit iikoio.ns. 
 
 The fetiches of the Mole, or Cod of tlie Lower regions (K'ia'iu-lsi 
 weina we, in the sacred orders; Mai tu-pu we-nia-we, in the order of the 
 Hunt), are iciiresented in the collection by only two siieciniens, lMat<' 
 II, Fig. 0, and I'late IX, Fig. 1. The figure of a third siu'cinieii, taken 
 from one of iii,\ skclclies of the original in Zuili, is given on Plate III, 
 l''ig. 5. 
 
 The.se fetiches beini:' nnpoimlar, because considered less powei liil lliau 
 those of the laiger gods of picy. are very rare, and are either rude con- 
 cretions with Ictiuitc form (Plate II, Fig. (i), or almost equally rude 
 
 examides of art, as in Plate IX, Fig. 1, which represents the fetich ot 
 tiie white Mole (.Mai tu pu ko ha ua) of the Eastern Lower regions. 
 It ((Uisists merely of a natural slab of tine white limestone. 
 
 Nevertheless, value is sometimes attached to the Mole, from the fact 
 that it is able by burrowing to lay trajis for the largest game of earth, 
 which it is su]>posed to do consciously. For this reason it is sometimes 
 represented with suriuising lidclity. as in Plate 111. Pig. .".. 
 
 TIIK (<U(U Ml ll\M. AND TIIK FALCON. 
 
 The fetic'hes of the dround Owl (the Prairie Dog variety — Tlila-po- 
 jio ke' a' wc-ma-we) of all regions, are still more rarely represented and 
 e\ 111 less jirized than tho.se of the Jlole. The only example in the col- 
 lection is rcin'odnccd in Plate IX, l''ig. li. The original is <piite care- 
 fully formed of .soft white limestone, and is perlbrated to facilitate siis- 
 ])ension. 
 
 Thel'alcon fetiches (Pi jii w«''ina-wc)ar(> included in the Fagle s]ieeics, 
 as they arc called the younger brothers of the I'^agle, and sujiply the 
 jilace of the red Eagle which variety is met with very rarely. 
 
 TIIKIU nr,LATIVK VALUES. 
 
 The relative \aluc of these varieties of fetiches dcixuids largely iijiou 
 the rank of the .\iiiiiial god they lepresent. I'oi- instance, llic .Moun- 
 tain Lion is no! only maslei o!' the North, which lakes precedence over 
 
UUKEAU OF ETHN'OLOOT 
 
 ANNUAL KKrOItT 1P81 PL. IX 
 
 ( 
 
 ^^ 
 
 tS 
 
 ^.' 
 
 \ 
 
 -• J 
 
 Tin; Moi.r. Axn nii: liitm xn-owi, kk.ticiiks — iirxTKii ooiis nr tmk i.uwki: iikuioxs 
 
 AXI> AI.I, HEOIOXS. 
 
 THE XAVaJO FKTICHKS — PHALLIC GODS OF THE FLOCKS. 
 
risiiisi; 1 
 
 KELATlVi; VALUES. 31 
 
 all tln' otlK'i- " anciout sacred spaces" (Te-tliiii slii iia we) or regions, 
 but is also the master of all the other Prey pods, if not of all other 
 terrestrial animals. Nntwitlistamlinj? the fact that the Coyote, in the 
 Jrderof the Ilnnt (the Coyote society or the S;i-ni a k'ia kwe), is friven 
 for traditional rea.sons higher mcred rank than the Mountain Lion, he 
 is, as a Prey Being, one degree lower, being god of the West, which fol- 
 lows the North in onler of iiiiiior'^i-nce. Hence we find the Mountain 
 Lion and Coyote feticlie-s far more lui/.cd tlian any of the others, and 
 corres])ondingly more numerous. The Coyote in rank is younger 
 brother of the Mountain Lion, Just as the Wild Cat is younger brother 
 of the Coyote, the Wolf of the Wild Cat, and so on to the Jlole, and 
 less important droiind Owl. Li relationshij) by blood, however, the 
 yellow Mountain Lion is ac<'onntcd older brother of the blue, red, white, 
 spotted, andblack Mountain Lions ; the blucCoyote,olderbrotliorof the 
 red, white, yellow, mottled or spotteil, and black Coyotes. So the Wild 
 Cat of the S(mth is regarded as the older brotherof the Wild Cats of all 
 the;' other five regions. And thus it is respectively with the Wolf, the 
 Kagle, and the Mole. We find, therefore, that in the North all the 
 gods of Prey are represented, as well as the Mountain Lion, only they 
 are yellow. In the West all are re])resented,as well as the Coyote, only 
 Hiey are blue; and thus throughout tlie remaining four regions. 
 
 The Mountain Lion is further believed to be the special hunter of.the 
 Klk, Deer, and P>ison (no longer an inhabitant of New Mexico). His 
 fetich is, therefore, prefcrreil by the hunter of these animals. So, also, 
 is the fetich of the Coyote preferred by the hunter of the .^lountain 
 Shee].; that of the Wild Cat, by tlicjiunterof the Antelope ; that of the 
 Wolf, by the hunter of the rare and highly-valued ('>lioli ; those of the 
 Eagle and Falcon, by the hunter of Rabbits ; and tli;il of the Mole, by 
 the hunter of other small game. 
 
 The exceiition to this rule is individual, and founded upon the belief 
 that any oneof the gods of Prey hunts to .some extentthe special game of 
 all the other gods of Prey. Hence, anyi)er.son who may di.scover either 
 a concretion or natural object or an ancient fetich calling to mind or re- 
 jnesenfing any one of the Prey gods will regard it as his si)ecial fetich, 
 and almost invariably prefer it, .since he believes it to have been " meted 
 to" him (an-ik-tchi-ak'ia) by the gods. 
 
 TIII^IR CUSTODIAX. 
 
 Although tlie.se fetiches are thus often in<lividual projjcrty, nuMubers 
 of the Sa ni a-k'ia-kwe, an<l of the Eagle an<l Coyote gentes, as well a.s 
 jiriests included in the Prey Cod IJrotherhood. are rc(|nired to dcjiosit 
 their fetiches, when not in u.se, with the "Keeper of the Medicine of the 
 Deer" (Niil-e-ton i-lo-na), who is usually, if not always, the he«d member 
 of the l-'agle gens. 
 
:\2 ZUNI rKTICIIKS 
 
 It rests with tlicso iii('liilifislii|is :iii<l Ilicsc alone to pel feet tlie fotielies 
 when IbiiiKl, Mild to eai'iA on :it stated intervals the cerciiioiiials and 
 worslii]) eonnecti-d with Iliem. 
 
 Wlien not in use, eitliei- lor such cereinoniais or tor ihe limit, these 
 tribal I'ctiehes are lve|>i in a verv ancient vessel of wicki'r-work, in 
 the House of the Deer Meilicine (Nal c ton in Uw'iii), which is iisiiallv 
 tin- dwelliii}; ]ilaee of the kee|ier. 
 
 TIIF. RITES OF THEIR WORSHIP. 
 TiiK ii\i (IF TiiK niivni. or tiii-: fkticiiks. 
 
 The principal cereiiioiiial eoniieeted with the worship of the Prey 
 I'eiiiiis takes jtlace either a little lieforc or after the winter solstice or 
 national New Year. 
 
 This is due to the fact that many of the iiieiiiheis of Ihe above men- 
 tioiied associations also belonji' toother societies, and are re(|iiired on 
 the exact iiijjht of the New Year to iierlbrin other religions duties than 
 those comiocted with the fetich worship. Hence, the fetiches or gods 
 of prey have their sjiecial New Year's day. called Weiiiaa wa I'l ]uik"ia 
 tewaiie ("Tlie day of the coniicil of the fetiches"). 
 
 On this occasion is held the grand council of the fetiches. .They are 
 all taken from their jilace of deposit and arranged, accordinji' to species 
 and color, in front of a .syinbolic slat altar on the lloor of the council 
 chamber iu a way I have attem])ted to indicate, as far as possible, by 
 the arrangeinent of the ligures on the jilates, the (|iiadriiiieds being 
 placed upright, w Iiilethe Eagles and othcrwinged fetiches are suspended 
 from the rafters by means of cotton coids. liiisily engaged in obscr\iiig 
 other cereinoniais and debarred from actual entrance, until my recent 
 initiation into the Priesthood of Ihe I'.ow, I have nnfortiinalel.\ never 
 w itnessed any part of tii is ceremonial save by stealth, and cannot describe 
 it as a whole. 1 reserve the right, theretbre, to correct any details of 
 the following at some future day. 
 
 The ceremonials last Ihroiiglioiit tlie latter twothirds of a night, 
 l-'acli member on entering aiiproaches the altar, and with prayer-meal 
 in hand addresses a long prayer to the assembly of fetiches, at tluM^lose 
 of which he scatters the |irayer-iiieal over them, breathes on and from 
 his liand, and takes his idace in the council. An oiieiiing prayer-chant, 
 lasting from one to tliree hours, is then sung at intervals, in which various 
 members dance lo the sound of the constant rattles, imitating at the 
 close of each stan/.a the cries of the beasts reiiresented by the fetiches. 
 
 At tiie conclusion of the song, the "Keei»er of tiie Deer Medicine," 
 who is master i)riesl of the occasion, leads olf in the recitation of a long 
 metri(;al ritual, in whiirh he is Ibllowed \)\ the two warrior ju'lests with 
 shorter recitations, and by a prayer from another ]iriest (of niieertain 
 
ciBHixo.l WORSHIP OF THE HUNTER GODS. 33 
 
 rank). During these recitotions, responses like tbose of the litaiij- in 
 the Church of En^hind may be heard from the whole assembly, and at 
 their close, at or after sunrise, all members flock around the altar and re- 
 peat, prayer-meal in hand, a concluding invocation. This is followed by a 
 liberal feast, principally of game, which is brought in and served by the 
 women, with additional recitations and ceremonials. At this feast, por- 
 tions of each kind of food are taken out hy every member for the Prey 
 gods, which portions are sacriGced by the priests, together with the 
 prayer plume-sticks, several of which are supplied by each member. 
 
 CERB.tIOMALS OP THE niNT. 
 
 Similar midnight ceremonials, but briefer, are observed on the occa- 
 sion of the great midwinter tribal hunts, the times for which are fixed 
 by the Keeper of the Deer Medicine, the master and \varrior priests of 
 the S;i-nia-k'ia-kwe ; and the religious observances accompanying and 
 following which would form one of the most interesting chapters con- 
 nected with the fetich worship of the Zuuis. 
 
 These ceremonials and tribal hunts arc more and more rarely ob- 
 served, on account of the scarcity of game and of the death a few years 
 since of the warrior priest above mentioned, without whose assistance 
 they cannot be performed. This position has been recently refilled, and 
 I hope during the coming winter to be enabled, not only to witness one 
 of these observances, but also to join in it ; a privilege which will be 
 granted to me on account of my membership in the order of the Priest- 
 hood of the Bow. 
 
 Any hunter, provided be be one privileged to participate in the above 
 described ceremonials — namely, a Prey brother — sujjplies himself, when 
 preparing for the chase, not only with his weapons, &c., but also with 
 a favorite or appropriate prey fetich. In order to procure the latter he 
 proceeds, sooner or later before starting, to the House of the Deer 
 Medicine (NAle-ton i'u-kwin), where the vessel containing the fetiches 
 is brought forth by the Keeper or some substitute, and placed before 
 him. Facing in the direction of the region to which belongs the par- 
 ticular fetich which he designs to use, he sprinkles into and over the 
 vessel sacred prayer or medicine meal. Then holding a small quantity 
 of the meal in his left hand, over the region of his heart, he removes 
 his head-band and utters the following prayer : 
 
 Ma: Lii-k'ia yat-ton-nd, hom tiitchii, hom tsi-tA, toni lithl ha t6- 
 
 "Whyl ThiB day, my fatlier. my motlirr. (to) tlii'o here I an- 
 
 kwin-te td-ii-tip, o nA el-le-te-k'i.4. Ilothl yam il-tatiihii Ka-ka A' shi- 
 
 expecU'dly have trail overtaken. Soever for my Fathers eacml danco prietit- 
 
 (by) rcid 
 
 wa-ni, vd-ma d-shiwa-ni, K'ia-pin aha i awijn h& lithl yam 
 
 (gods), Prey priest- (gods), the animal poils theirs I hero my 
 
 beiocs for them 
 
 te-li-ki-n4 yel-le-te-u-k'o-nd te-li-ki-nd i-thle-a-ndn tom lithl ha o n4 
 
 Barred ttiincs mado ready (which) sacred things with (me) bringing onto here I road 
 (plurarB. etc., theo by trad 
 
 literally rela- 
 tiveB of the 
 species.) 
 
 3 E 
 
34 ZDNI FETICHES. 
 
 I'l le-to k'ia; torn litlil Iia liiil lo \va ti nan tble-a-fi torn an t6 ap-k'o nan 
 
 overtaken (have); unto bcro I good fortuno (aU)JrvAa thy own wbrivwiUi (thoo 
 
 tbcu hoi^t bi'iui:) 
 
 ii'D-tisheni-^iii ak'ii'i yam Awite liu tsi-ta, lia litlil te-usii a-k'iii 
 
 winlun^ for licncp, to my all t-artli motlier I hero {with pr.iyer) henco, 
 
 (-from), pmyer 
 
 6ne yiitlil kwaik'iaiia. 
 
 tmil over go out Hliall. 
 
 L(i-\vc ii-lokh )iaii tlila-nd toin te-ap-k'on.'in sho-hi-td toin j)! nan 
 
 Thug much (of the) ^reat thy whoriwilh (Ihoci (the) deer thy wind 
 
 wolKl hast being) breiilh (of 
 
 life) 
 
 a k'ia a-u-la-slio. Awon sliinAu, awcu k'i^h-kwin bothl iu-lisbe mda 
 
 by encircle about Their Uesb their I-ife fluid soever wanting 
 
 henco wander around. (blood) 
 
 ak'i:'i le-bok t(j-u-su a k'iil ba one yiitbl kwai k'ia-nii. 
 
 henco yonder prayer hrnco I trail over go out (shall). 
 (from me) with 
 
 Kwn-inoti-naiu botbl yam t<5-ap-k'o-ii,'ln a-k'id bom tS. ke-tsiiti- 
 
 "Without fail (unfailingly) where- thy wherewith (thou henco (by) to mo thoa hoppy 
 soever fortno bast beiug) 
 
 k'ia-na. Horn 1:1 t6-k'o-ba-uii an-ik tcbi-atii. 
 
 (mako, do). Unto me thou (the) light meet with (do). 
 
 FKEE TRANSLATION. 
 
 Wby (ofcour.se) — 
 
 Tbis (lay, my latber (or, my motbcr), bcro I, (as if) nnexpectcdly, 
 meet tbeo witii wbatsoever I bave made ready of tbe sacred tbings of 
 my fatbeis, tlu^ i)riest gods of tbe sacred dances, tbe i>riest gods of tbo 
 Prey ( beings ). Tbese sacred tbiugs bringing I bave bere overtaken 
 tbee, and witli tbeir good fortune I bere address tbee. Wisbing for 
 tbat wbereby tboii bast being, 1 sball go fort b from bere i)rayerfiilly 
 ui)oii tbe trails of my eartb-motber. 
 
 Tbrougbout tbe wbole of tbis great country, tbey wbcrcby tboii bast 
 being, tbe deer, by tbe command of tby wind of life (breatb), wander 
 about. It is wisbing for tbeir flesli and blood tliat I sball go fortb yon- 
 der |)rayerfully out over tbe trails. 
 
 Let it be witbout fail tbat tliou .shall make mo bai)py witb tbat 
 wbereby tbou ba.st being. Grant unto me tbe ligbt of tby favor. 
 
 Then scattering fortb tbe prayer-meal in tbe direction be proposes to 
 take on tbe bunt, be cbooses from tbe vessel tbe feticb, and jiressiug it 
 to or toward bis li[)S breatbs from it and exclaims: 
 
 Da! d'-labkwa, bom tii-tcbi'i (bom tsi-ta), lu-k'ia yiit-ton-nd on6 
 
 Ah! Thanlis, my father, (my niolhiT), this day trails 
 
 yiitbl eb-kwtj ta-i)an ba t6u-su a k'ia, one yiitbl kwai k'ia-na. 
 
 over ahead taking I prayer with trails over go out shall. 
 
 FREE TllA.VSt.ATION. 
 
 All! Thanks, my father (or, my mother), this day 1 shall follow (tbee) 
 fortb over the trails. Prayerfully over tbe trails 1 sball go out. 
 
 Should a i)arty be going to tbe bunt togetlier, all rei)air to the IIouso 
 of the Deer Medicine, repeating, one by one, the above jirayers and 
 ceremonial as tbe fetiches are drawn. 
 
 Tbe feticb is then placed in a little crescent-sbapeil bag of buckskin 
 
cLem.\o.J THE HUNT. 35 
 
 which the hunter wears suspended over the left breast (or heart) by a 
 buckskin thong, which is tied above the right shoulder. With it he 
 returns home, where lie liangs it up in his room and awaits a favorable 
 rain or snow storm, meanwhile, if but a few days elapse, retaining the 
 fetich in his own house. If a hunter be not a member of the orders 
 above mentioned, while ho must ask a member to secure a fetich for 
 him, in the manner described, still he is quite as privileged to use it as 
 is the member himself, although his chances for success are not sup- 
 posed to be so good as those of the proper owner. 
 
 During his journey out the hunter picks from the heart of the yucca, 
 or Spanish bayonet, a few thin leaves, and, on reaching the point where 
 an animal which he wishes to capture has rested, or whence it has 
 newly taken flight, he deposits, together with sacrifices hereinafter to 
 be mentioned, a spider knot (h6-tsana mu kwi-ton-nej, made of four 
 strands of these yucca leaves. This knot must be tied like the ordiuaiy 
 cat-knot, but invariably from right to left, so that the ends of the four 
 strands shall spread out from the center as the legs of a spider from its 
 body. The knot is further characterized by being tied quite awkwardly, 
 as if by a mere child. It is deposited on the spot over which the heart 
 of the animal is supposed to have rested or passed. Then a forked 
 twig of cedar is cut and stuck very obliquely into the ground, so that 
 the prongs stand in a direction opposite to that of the course taken by 
 the animal, ami immediately in front, as it were, of the fore part of its 
 heart, which is represented as entangled in the knot. 
 
 This process, in conjunction with the roar of the animal, which the 
 fetich represents, and which is imitated by the hunter on the conclu- 
 sion of these various ceremonials, is supposed to limit the power of 
 flight of the animal sought, to confine him within a narrow circle, and, 
 together with an additional ceremonial which is invariably performed, 
 even without the other, is supposed to render it a sure prey. This is 
 performed only after the truck has been followed until either the animal 
 is in sight, or a place is discovered where it has lain down. Then, in 
 exactly the spot over which the heart of the animal is supposed to have 
 rested, he deposits a sacrifice of corn pollen (ta oii-ia), sacred blactk war 
 paint (tsii-ha-pa)— a kind of plumbago, containing shining particles, 
 and procured by barter from the Hava-su-pai (Co9oniuos), and from 
 sacred mines toward the west — and jnayer or sacred meal, made from 
 white seed-corn (emblematic of terrestrial life or of the foods ot' man- 
 kind), fragments of shell, sand from the ocean, and sometimes turkois 
 or greenstone, ground very fine, and invariably carried in pouches by 
 all members of the sabred societies of Zuni. To this mixture sacred 
 shell beads or coral are sometimes added. Then, taking out the fetich, 
 he breathes on it and from it, and exclaims "Si!", which signifies "the 
 time has come," or that everything is in readiness. The exact meaning 
 may, perhaps, be made clearer by an example. When all jueparations 
 have been made complete for a ceremonial, the word "Si!", uttered by 
 
3G ZUSi FETICHES. 
 
 the master priest of the occasion, is a signal for the commencement of 
 the ceremonials. It is therefore siibstitiiteil for "]\Ia!", used in the 
 foregoing prayer, whenever any preparations, like sacrilices and cere- 
 monials, precede the prayer. 
 
 With this introduction ho utters the accompanying prayer: 
 
 Lu-k'ia yiit tonn6, hom tiitcliu k'ia i)in hai, to-pin-t6 yat-ton-n<5, to- 
 
 Tliis day my father grinio buing, ono day 
 
 raw 
 
 pin-t<5 teh-thli-ua-n(5, torn an o-n6 yiithl ulap-napt(:'. Ilothl yam ii-wi- 
 
 one night tby o«ii trail over ruuml about (even) Ilowovcr to mo earth 
 
 tliou^h. your 
 
 teliu tsitauiin to pin-t6 i-tetchunft hom ta an k'o-ha-ti-nt'i. Tom an 
 
 mollier (with) ono step to nio thou shalt grant (favor). Thy own 
 
 k'iah kwin anti-slii ma nd, torn an shi-i-ni'in duti-siii -raAn a-k'iA torn 
 
 liloiiil wanting, thy own flesh wanting, hence to thee, 
 
 life iluid 
 
 lithl ha hiil-lo-wa ti-ndn d-thlea-Ci thla d-thle-a-u. L6-we td-kuthl poti' 
 
 hero I good fortunes (adjdress, treasure (adjdress. Tims much woods ronnd filled 
 
 all iho aljont 
 
 hom an tom yii'tti-na tsu-nia-k'ie nd. Horn d-tiitchu, hom ton iin-k'o- 
 
 to nic niino you grasping strong shall. My all fathers, tome you favor 
 
 ha ti-na-wd. Hom ton t6k'o-liana du-ik-tchi-a-iiai)tii. 
 
 do (all). To mo you light (favor) meet with do. 
 
 FKEE TlfANSLATION. 
 
 Si! This day, my father, tliou game animal, even though thy trail 
 one day and one night hast (been made) round about; however, grant 
 unto me one step of my eartliniotlier. Wanting thy life-blood, want- 
 ing thy flesh, hence I here address to thee good fortune, address to thee 
 treasure. 
 
 All yc woods that till (the country) round about me, (do) grasp for 
 me strongly^ [This expression beseeches that the logs, sticks, branches, 
 brambles, and vines shall ini])e(le the progress of the chased animiil.] 
 My fatiii'is, favor me. Grant unto me tiie light of your favor, do. 
 
 Tlic liiiiitcr then takes out his fetich, places its nostrils near his lips, 
 breaths deeply from them, as though to inhale the su]ii)Osed magic 
 brcalli of the God of Prey, and pulls long and quite loudly in the gen- 
 eral direction wliitlier the tracks tend. He then utters three or four 
 times a long low cry of, "IIu-uu-u!" It is sui)posed that the breath 
 of the god, breathed in temi)orarily by the hunter, and breathed out- 
 ward toward the heart of tiie pursued animal, will overcome the latter 
 and stillen his limbs, so that he will fall an easy prey ; and that the low 
 roar, as of the beast of prey, will enter his consciousness and frighten 
 him so as to conceal from him the knowledge of any approach. 
 
 The hunter then ri.ses, replaces his fetich, and i)nrsues the trail with 
 all po.ssible ardor, until he either strikes tlie animal down by means of 
 his weai)ons, or so worries it by long-continued chase that it becomes an 
 easy capture. Before the " breath of life" has lelt the fallen deer (if it 
 bo such), he places its fore feet back of its horns and, grasping its 
 
cusnixo.l THE CAPTURE. 37 
 
 montb, holds it firmly closed, while he apjilies his lips to its nostrils and 
 breathes as much wind into them as possible, again inhaling from the 
 lungs of the dying animal into his own. Then letting go he exclaims: 
 
 Ha! dlah-kwi'i! hom tii-tchii, hom tcha-l<5. Horn ta tu-sho-nan^, 
 
 Ahl Thanks! my father. my child. Tome thou ectds (of oarth) 
 
 k'ia-shema dn-ik-tehi-anap-tu. Hom ta t6-k'o-hana, o-n^', yiithl k'ok- 
 
 water (want) meet (^rant) do. To me thou light trail over pood 
 
 (favor) 
 
 shi, dn-ik-tchi-a-nap-tti. 
 
 meet (grant) do. 
 
 FREE TRANSLATION. 
 
 Ah! Thanks, my father, my child. Grant nnto me the seeds of earth 
 ("daily bread") and the gift of water. Grant unto me the light of thy 
 favor, do. 
 
 As soon as the animal is dead he lays open its viscera, cuts through 
 the diaphragm, and makes an incision in the aorta, or in the sac which 
 incloses the heart. He then takes out the prey fetich, breathes on it, 
 and addresses it thus: 
 
 Si! Hom ta-tchu, lii-k'ia yiit ton-n6, lithl k'ia-pin-ha-i an k'iiih-kwm 
 
 Si ! My father thia day hero Game animal its life-fluid (blood) 
 
 a-k'iii tas i-k'iahlrwi-na, tas i'-ke-i-nan a-k'iA i'-tc-li a-u-nd: 
 
 hence thou ahalt dampen thyself, thou shalt (thy) hence add nnto: 
 
 with, heart with 
 
 FREE TRANSLATION. 
 
 Si I My father, this day of the blood of a game being thou shalt drink 
 (water thyself). With it thou shalt enlarge (add unto) thy heart : 
 
 He then dips the fetich into the blood which the sac still contains, 
 continuing meanwhile the prayer, as follows: 
 
 les tik-16a ak'n' ha-i', k'iapin-ha-i an k'iah-kwin, an shi-i-nan 
 
 likewise cooked being, pame bein^ its fluid (of life) its flesh 
 
 done raw 
 
 a-k'id ha's lithl yam i-kei-nan i-te-li-a-u-nd. 
 
 hence I shall here my heart add unto (enlarge), 
 
 with 
 
 FItKE TRANSLATION. 
 
 likewise, I, a "done" being, with the blood, the flesh of a raw 
 
 being (game animal), shall enlarge (add unto) my heart. 
 
 Which finished, he scoops up, with his hand, some of the blood and 
 sips it; then, tearing forth the liver, ravenously devours a part of it, 
 and exclaims, "fi-lah-kwd!" (Thanks). 
 
 While skinning and quartering the game he takes care to cut out the 
 tragus or little inner lobe of its ear, the clot of blood within the heart 
 (ii'-tc inul u-li-k'ona), and to preserve some of the hair. Before leav- 
 ing, he forms of these and of the black i)aiiit, corn pollen, beads of tur- 
 kois or turkois dust, and sacred shell or broken shell and coral beads 
 before mentioned, a ball, and on the spot where the animal ceased to 
 
38 ZUNI FETICHES. 
 
 breathe he digs a grave, as it were, and deposits therein, with prayer- 
 meal, this strange mixture, meanwhile saying the following prayer: 
 
 Si! Li'ik'ia yiittonne, k'ia-i)in-ha-i, to-pin-ta yatton-n6 t6-pinta 
 
 Si I This day j^aiiiu being, ono day, ouo 
 
 raw 
 
 teh-thli-na nd, l(5-we torn o-n6 yiithl iilap-na-k'ia tap-t<5 liik'iayat-tou-nd 
 
 night, thus much th)' trail over circled about thouf;h thie day 
 
 (uvin) 
 
 te-k\vin-t<5 te-ii-ti p<i, torn lithl haan ah-ii'-thla-k'iA. Tom lithl hahii'l lo- 
 
 (as if) unex- was it thou hero I upward pulling To tbeo bore, 1 good 
 
 pectedly embraced. 
 
 a-tinan thle-au. Tom lithl ha 6no an thle-a-ii. Tom lithl ha tbla 
 
 fortune address To thee hero I com jiollen address. To thee hero I treas- 
 
 the yeUuw iiri' 
 
 thle-aii. Yam an-ikwan ak'iA h;i'l-lowa-ti-nan, one an, tlila i-thle-a-u- 
 
 addrcss. IJy thy knowledgo-heuco good fortiino, the yellow, treas- (thyself) shall 
 
 urc, 
 
 nd ta thli-mon liA-i i-ya-k'ia-nan hom an t4 u-su:p6-nau a k'iA ta 
 
 dress thou new being making shall bo my own prayor-spccch hence thou 
 
 (lhy.self) with, 
 
 ya'shu-a i-tii loh k'ia-nA. K'ia inii-A-ha i d-te-kwi a k'iii. Kwa horn 
 
 conversing come and go (shall). (lame beings relative to with. Not mine 
 
 raw animals hi the di- 
 rection of 
 
 i'no tinam tun a-k'i;'i torn lithl hahii'l-lo-wa-ti-uan, one-aii, tlila, ;'i thle- 
 
 fail to hence, to thee here I good fortune, the yellow, treas- (have) all 
 
 uro 
 
 a-k'iA. Hom ta t6k'o-ha-na an'-ik-tclii-anap-tu. 0-n6 yiithl k't)kshi 
 
 luldressed. To mo thou light grant (meet) do. Trail over good 
 
 hom ta tchiiw' illii'p 6na yil k'ia-nap-tii. 
 
 to rco Ibou children together with, ilnish, do. 
 
 trail 
 
 FREE TRANSLATION. 
 
 Si! This day, game animal, even though, for a day and anight, thy 
 trail above (the earth) circled about — this day it has come to pass that 
 I have embraced thee upward { from it ). To thee hero I address gootl 
 fortune. To thee here I address the (sacred) pollen. To thee hero 1 ad- 
 dress treasure. By thy (magic) knowledge dressing thyself with this 
 good fortune, with this yellow, with this treasure, do thou, in becoming 
 a new being, converse with (or, of) my prayer as you waiuler to and fro. 
 
 That I may become unfailing toward the Game animals all, 1 have 
 here addressed unto thee good fortune, the yellow and treasure. 
 
 Grant iiuto me the light of thy favor. 
 
 Grant unto me a gooil (journey; over the trail of life, and, together 
 with children, make the road of my existence, do. 
 
 During the perlbrmanco of these ceremonials the fetich is usually 
 placed in a convenient sjtot to dry, and at their conclusion, with a bless- 
 ing, it is reidaccd in the pouch. The hunter either .seeks further for 
 game, or, making a i)ack of his game in its own skin by tying the legs 
 together and crossing (hem over his forehead like a burden strap, lo- 
 turiis home and ilcitosits it either at the door or just within. The wo- 
 men then come, and, breathing from the nostrils, take the dead animal 
 to the center of the room, where, placing its head toward the East, they 
 lay on either side of its body next to the heart an car of corn (siguifl- 
 
CU8HIX0.) 
 
 POWER OF THE HUNTER GODS. 39 
 
 cant of renewed life), aiul say prayers, whicli, tliougli short, are not less 
 interesting and illustrative of the subject than those already given, but 
 which, unfortunately, I cannot produce word for word. 
 
 The fetich is returned to the Keeper of the Deer Medicine with 
 thanksgiving and a prayer, not unlike that uttered on taking it forth, but 
 •which also I am unable to reproduce. It contains a sentence consign- 
 ing the fetich to its house with its relatives, speaking of its quenched 
 thirst, satisfied hunger, and the prospects of future conquests, etc. 
 
 THEIR POWER. 
 
 It is believed that without recourse to these fetiches or to prayers and 
 other inducements toward the game animals, especially the deer tribe, 
 it would be useless to attempt the chase. Untrammeled by the Medi- 
 cine of the Deer, the powers of the fetiches, or tbc animals of prey 
 represented, the larger game is unconquerable; and no man, however 
 great his endurance, is accounted able to overtake or to weary them. 
 It thus happens that few hunters venture forth without a fetich, even 
 though they belong to none of the memberships heretofore mentioned. 
 Indeed, the wearing of these fetiches becomes almost as universal as is 
 the wearing of amulets and "Medicines" among other nations and In- 
 dian tribes; since they are supposed to bring to their rightful posses- 
 sors or holders, not only success in the chase and in war (in the case of 
 the Warriors or Priests of the Bow), but also good fortune in other 
 matters. 
 
 The successful hiintor is typical of possession, since the products of 
 his chase yield him food, api)arel, ornament, and distinction. It is tliere- 
 fbre argued with strange logic that, even though one may not be a hun- 
 ter, there must exist a connection between the possessions of the hun- 
 ter and the possessions of that one, and that principally through the fe- 
 tiches. A man therefore counts it the greatest of good fortune when he 
 happens to find either a natural or artificial object resembling one of the 
 animals of prey. He presents it to a proper member of tlic Prey 
 Brotherhood, together with the appropriate flint arrow-point and tho 
 desirable amount of ornaments (thla-a) for dressing (thl(5a-k'iana) and 
 finishing (i-ya-k'iana), as soon as possible. 
 
PREY GODS OF THE PKIESTHOOD OF THE BOW. 
 
 THE KNIFE-FEATHEREU MONSTER, THE MOUNTAIN LION, AND THE 
 
 GREAT WnitE BEAR. 
 
 The Priesthood of the Bow possesses three fetiches, two of which are 
 of the Wc-rna-^i-hai, (Plate X, Fig. 2, and Plate XI, Fig. 2.) The other 
 is sometimes classed with these, sometimes with the higher beings, and 
 may be safely said to form a connecting link between the idolatry proper 
 of the Zuuis and their fetichism. These three beings are, the Mount- 
 ain Lion (Plate X, Fig. 2), the great White Bear (Plate XI, Fig. 2), 
 (Aiij-shi k'6-ha-na— the god of the scalp-taking ceremonials), and the 
 Knifefeatliercd Jlonster (A-tchi-a l;i-to-pa), (Plate X, Fig. 1). 
 
 This curious god is tho hero of hundreds of folklore tales, and the tu- 
 telar deity of several of the societies of Zuiii. He is represented as pos- 
 sessing a human form, furnished with Hint knife-feathered i)inions, and 
 tail. Llis dress consists of the conventional terraced cap ( representa- 
 tive of his dwelling-place among tho clouds), and the ornaments, badge, 
 and garments of the Ka'-ka. His weai)ons are tho Great Flint-Knife 
 of War, the Bow of the Skies (the Kain-bow), and the An-ow of Light- 
 ning, and his guardians or warriors are the Great Mountain Lion of the 
 North and that of the Upper regions. 
 
 He was doubtless the original War God of the ZuQis, although now 
 secondary, in the order of war, to the two children of the Sun mentioned 
 at the outset. 
 
 Anciently he was inimical to man, stealing and carrying away to his 
 city in the skies the women of all nations, until 8ubdue<l by other gods 
 and men of magic powers. At present he is friendly to them, rather in 
 the sense of an animal whose food temporarily satisfies him than in tho 
 beneficent character of most of the gods of Zuiii. 
 
 Both the Great White Bear and the Mountain Lion of the War Priest- 
 hood are, as well as the Knife-feathered Demon, beings of tho skies. 
 For this reason the fetich of the ]\I()Uiit:iin Lion of the skies (of aiago- 
 nite) is preferred by a Priestof the Bow above all other kinds or colors. 
 Unfortunately, none of the fetiches of this priesthood aro to bo found 
 in the collections of the Bureau, and but one, with its i)Ouch, has been 
 reproduced from the original, which is in my possession. It was not 
 presented to me with my other paraphernalia on the night of tho final 
 ceremonials of my initiation into the Priesthood of the Bow, but some 
 months alterward when I was about to start on a dangerous expedition. 
 At this time I was charged with carefully preserving it during life as 
 
 my special fetich, and instructed in the various usages connected with 
 4n 
 
. HHOLOGY. 
 
 4i • ." r. _Hn 
 
 J u P u ' I.- «-!■ I •; I :""i , ' ■' -if." • ■ u :.• 'J ,- 
 
BUREAU OF ETHHOLOGY 
 
 A! REPOm' 1881 PI X! 
 
 SHlKLD/aiU FhiTICH OF THE PrUESTHUOU Or i HE BOV/ 
 
cuBDCto.) GODS OF THE PRIESTHOOD OF THE BOW. 41 
 
 it. The other was drawn from a sketch made by myself of a fetich in 
 Zuui. 
 
 These fetiches — more usually of the ]\rountain Lion than of the 
 others; very rarely of the Kuife-feathered Demon— arc constantly car- 
 ried by the warriors when abroad in pouches like tJiose of the Hunters, 
 and in a similar manner. They are, however, not returned to the head- 
 quarters of the society when not in use, but, beijig regarded, with the 
 other paraphernalia of their possessor, as parts of his Sd-warui-k'ia, are 
 always kept near him. 
 
 RESEMBLANCE TO THE PREY GODS OF THE HUNT. 
 
 The perfect fetich of this order differs but little from those of the 
 Hunters, save that it is more elaborate and is sometimes supplied with 
 a minute heart of turkois bound to the side of the figure with sinew of 
 the Mountain Lion, with which, also, the arrow-point is invariably at- 
 tached, usually to the back or belly. The precious beads of shell, tur- 
 kois, coral, or black stone, varied occasionally with small univalves 
 from the ocean, are bound over all with a cotton cord. These univalves, 
 the oliva (tsu-i-ke-i-nan-ne=heart shell), are, above all othershells, sacred ; 
 and each is emblematic of a god of the order. The wrist badges of the 
 members are also made of these shells, strung on a thong of buckskin 
 taken from the enemy. The arrow-point, when placed on the back of 
 the fetich, is emblematic of the Knife of War (SA-wa-ni-k'ia ii'-tchi- 
 enn6), and is supposed, through the power of SAwa-ni-k'ia or the 
 " magic medicine of war"(?) to protect the wearer from the enemy from 
 behind or from other unexpected quarters. When placed "under the 
 feet" or belly, it is, through the same power, considered capable of 
 effacing the tracks of the wearer, that his trail may not be followed by 
 the enemy. 
 
 THE RITES OF THEIR WORSHIP. 
 
 The ceremonial observed by a Priest of the Bow, when traveling alone 
 in a country where danger is to be apprehended from the enemy, may 
 be taken as most illustrative of the regard in which the fetiches of his 
 order are held. 
 
 Under such circumstances the warrior takes out his fetich from the 
 pouch, and, scattering a pinch or two of sacred Hour toward each of 
 the four quarters with his right hand, holds it in his left hand over 
 
42 ZUNI FETICHES. 
 
 bis breast, and kneels or squats on tbo ground while uttering the ac 
 couipauying prayer: 
 
 Si! Liik'ia yat-ton-n6, liom atii-tcbu K'iapind-hai Uvro 1 nakwe 
 
 Si! TbU day, my Futhurs, Animal BciIlg^ (ulll (by) vucmics 
 
 ttiiia 
 niucli 
 
 p6-titap-t6 horn ton td-lii-a na-\v<5. Etlil teli kwente tblotlil tcliua 
 
 fillwl tlirougU mo yo jirwiouH niidor Not that (in any) way soever wlioiu (uftlie) 
 
 (all do). uuex])i-ctt'd 
 
 i-iiakwe liom kwa' hotbl a-k'ifi atsu-ina-iia-wain-i-k'iauii. Li'ik'ia yiit- 
 
 oncmy my wliataoever with daring (cxiatcucc) (pi.) shall. Thia day 
 
 toil 11(5 boin to le'-na 
 
 lo mo yo thus 
 
 [At tbis point, wbilo still continuing the prayer, be scratcbes or cuts 
 in tbe eartb or sands witb tbe edge of tbe arrow-point, wbicb is lasbed 
 to the back or feet of tbe fetich, a line about five or six inches in length]. 
 
 ai'yiillanawd. Ethl tlilothl-tehu-A i-nakwe f-pi-kwai-nam-tun ak'id 
 
 shelter (|)l.) shall give. Not that %yhom8oover (of the) enemy pass themselves through to heuce 
 shit-ld 
 
 bom ton ai-yiillana-wA. [Here be scratches a second liue.J Ilak-ti- 
 
 to mo yo shelter shield (pi.) Tail-long 
 
 shall (give), 
 
 tii'sh-a-n,1, [scratches a third liue.J A-tchi-a-lii'-to-pd, [scratches a fourth 
 
 (Mountain Lion), Knifo-feathered, 
 
 line] bom ton i-ke-i-nau ai-yiil-la-ua-w.'i. 
 
 my yo heart shelter shield (pL) • 
 
 shall givo. 
 
 [These lines, although made immediately in front of the speaker, re- 
 late to the four points of tbe comi)ass, tbe other two regions not being 
 taken into account, since it is impossible for tbe enemy to bring barm 
 from either above or below the plane on which tbe subject moves. It 
 may be well to add, also, that four (the number of the true fingers) is 
 tbo sacred numeral of tbe Ziinis, as with most all Indian tribes and 
 many other lower races.] 
 
 FHF.i: TRANSLATION. 
 
 Si! This day, my fathers, ye animal gods, although tbis country be 
 filled with enemies, render me precious. That my existence may not be 
 in any way so ever unexpectedly dared by tbe enemy, thus, O ! shelter 
 give ye to mo (from them). (In order) that none of the enemy may 
 pass tliioiigli (this line) lu'iice, O! shelter give ye to me (from them). 
 Long Tail |Mouiitaiii Lion], Kiiifefealbered [God of tbo Knife Wing.s], 
 O! givo yo shelter of my heart from them. 
 
 On (be conclusion of this juayer the fetich is breathed ii])on and re- 
 placed, or sometimes witiilield until after the completion of the war- 
 sohg and other chants in wbicb tbe three gods mentioned above are, 
 with others, named and exhorted, thereby, in tbe native belief, render- 
 ing protection doubly (x'rtain. I am of course thoroughly familiar with 
 
t^usnixol RITES OF THEIR WOKSIIIP. 43 
 
 Ihese war chants, rituals, etc. They abound in archaic terms and are 
 fraught with great interest, bnt belong more properly to another de- 
 partment of Zufii worship than that of the mere fetiehism ; as, indeed, do 
 most other recitations, chants, etc., of the War society, in any way con- 
 nected with this worship. 
 
 Before following tiie trail of an enemy, on finding his camp, or on 
 overtaking and destroying him, many ceremonials are performed, many 
 prayers are uttered, much the same as those described relative to the 
 chase, save that they are more elaborate and more irrelevant to the 
 subject in hand. As with the Hunter, so with th« Warrior, the fetich 
 is fed on the life-blood of the slain. 
 
OTHER FETICHES. 
 
 FETICHES OF NAVAJO ORIGIN. 
 TDE POM. 
 
 Among other specimens in the collection to which these notes relate 
 are several pieces representing the horse and domesticated sheep, of 
 which Plate IX, Figs. 3 and 4, are the best examples. Both are of Na- 
 vajo importation, by which tribe they are much prized and used. The 
 original of Fig. 3 represents a saddled pony, and has been carefully 
 carved from a small block of compact white limestone veined like Italian 
 marble. This kind of fetich, according to the Zunis, is manufactured 
 at will by privileged members of the Navajo nation, and carried about 
 during hunting and war excursions in "medicine bags," to insure the 
 strength, safety, and endurance of the animals they rei)resent. 
 
 THE SHEEP. 
 
 Plate IX, Fig. 4, represents a superb large sheep fetich of purplish- 
 pink lluorspar, the eyes being inlaid with small turkoises. Such are 
 either carried about by the shepherds or kept in their huts, and, together 
 with certain ceremonials, are sui)posed not only to secure fecundity of 
 the flocks, but also to guard them against disease, the animals of prey, 
 or death by accident. 
 
 AMULKTS AND CHARMS. 
 
 In addition to the animal fetiches heretofore described, many others 
 are found among the Zufiis as implements of their worship, and as amu- 
 lets or charms for a variety of purposes. The painted and plumed 
 prayer-sticks are of this character. 
 
 The amulets proper may be roughly divided into three classes: 
 
 1. Concretions and other strange rock formations, which,. on account 
 of their forms, are thought to have been portions of the gods, of their 
 weapons, implements, and ornanjents, their td-ap-ku-na-we (the where- 
 withals of Being). 
 
 2. The sacred relics of the gods, which are supposed to have been 
 given to man directly by their possessors, in the " days of the new," 
 and include the "Gifts of the Gods" (y(jllc-te li-we). 
 
 3. The magic "medicines" which are used as i)rotective, curative, and 
 productive agencies, and are known as the 6 ta we and d,-kwa-we (the 
 "contained" and the "medicines"). 
 
 44 
 
AMULETS AND CHARMS. 
 
 45 
 
 
 I'jii. 2. — Mineral I'l'tiL-h. 
 
 One object, a mere concretion, will have sonietliirig about it siiggest- 
 inij an orjran of the human body. (See, for example, Fig. 1.) It will 
 then be regarded as the genital organ of some ancient being, and will be 
 highly i)rized, not only as a means of apjiroacliin^ 
 the si)irit of the god to whom it is sujiixised to have 
 once belonged, but also as a valuable aid to the | 
 young man in his cominests with the women, to the 
 young woman in her hope to bear male children. 
 
 Again, certain minerals (Fig. 2), or fossils, etc, 
 (Fig. 3), will be regarded as belonging to, or i>arts 
 of, the gods, yet will l)e used as medicines ofwar or >■'■'=• i-Coucretion. 
 the chase, or by means of which water may be i)roduced or crops stim- 
 ulated, to say nothing of their efficacy as cures, or sources of strength, 
 etc. For instance, Fig. J is of aragonite, hence referred to the Up|ier 
 
 regions, and there- 
 ^, fore valuable to 
 give efficacy to the 
 paint with whicli 
 plume-sticks of 
 rain prayers are decorated; while Fig. 3, from iis shape, is supposed 
 to represent tlie relic of tlie weapon or tooth ot a god, and therefore en- 
 <lowe(l witlt the power of 8a-wa ni-lc'ia, and lituce is preserved for gen- 
 erations — with an interminable vari- 
 ety of other things — in the Order of 
 the Warriors, as the ''protective 
 medicine of war" (Shom-i-ta-k'ia). 
 A little of it, rubbed on a stone and 
 mixed with much water, is a power ^""'- :'--l""-^«i" '•'''^li- 
 
 ful medicine for protection, with which the warrior fails not to anoint 
 his whole body before entering battle. 
 
 These amulets and implements of worship are well illustrated in the 
 National .Museum, and the subject merits extensive treatment. The 
 facts connected with them will throw much light upon the mental char- 
 acteristics and beliefs of the Zuuis. At some future time 1 hope to set 
 this matter forth more fully. 
 
 Note. — It is to bo regretted th.it the h.-istc in which this p.ipcr was proparcil hy th(i 
 author, before his de))arluro fnr New Mexico, to resiime his researches among thn 
 ZnDls, made it impossible for him to discuss further this interesting subject. Tho 
 abundant material in his possession, gained from actual membership in the order or 
 society under discussion, \roald have rendered this comporatiTely easy under other 
 circumstances. — Ed. 
 
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