Chapter II: Part 2

Both Figs. 5 and 6 of Plate VI represent the fetich of the white Wild Cat (Te pi k'o-ha-na), of the East, and are of compact white limestone carefully fashioned and polished, the one to represent the perfect animal, the other the f[oe]tus. This specimen, like Plate V, Fig. 6, has a significance other than that of a mere fetich of the chase, a significance connected with the Phallic worship of the Zunis, on which subject I hope ere many years to produce interesting evidence.

Plate VI, Fig. 7, represents the fetich of the many-colored Wild Cat (Te-pi su-pa-no-pa), of the Upper regions, which is made of basaltic clay, stained black with pitch and pigment, and furnished with a flake of flint and a small fragment of chrysocolla, both of which are attached to the back of the figure with a binding of sinew.

Plate VI, Fig. 8, represents, according to the Zunis, a very ancient and valued fetich of the black Wild Cat (Te-pi shi-k'ia-na), of the Lower regions. It is little more than a concretion of compact basaltic rock, with slight traces of art. Its natural form, however, is suggestive of an animal. Long use has polished its originally black surface to the hue of lustrous jet.

THE WOLF--HUNTER GOD OF THE EAST.

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

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

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

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

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

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

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

THE EAGLE--HUNTER GOD OF THE UPPER REGIONS.

The fetiches of the Eagle, God of the Upper regions, and his younger brothers of the other regions (K'iae[']-k'iae-li we-ma-we) are represented on Plate VIII. They are characterized merely by rude bird forms, with wings either naturally or very conventionally carved (Figs. 3 and 6). Further details are rarely attempted, from the fact that all the other principal prey animals are quadrupeds, and the simple suggestion of the bird form is sufficient to identify the eagle among any of them.

Plate VIII, Fig. 1, represents the fetich of the yellow Eagle (K'iae[']-k'iae-li thlup-tsi-na), of the Northern skies. It consists merely of the head and shoulders, very rudely formed of white limestone and painted with yellow ocher. This specimen is doubtless a natural fragment very little altered by art.

Plate VIII, Fig. 2, represents the fetich of the blue Eagle (K'iae[']-k'iae-li lo-k'ia-na), of the Western skies. It is quite elaborately carved, supplied with a pedestal, and pierced through the body to facilitate suspension. For during ceremonials, to be described further on, the fetiches of the Eagle are usually suspended, although sometimes, like those of the quadrupeds, they are placed on the floor, as indicated by the pedestal furnished to this specimen. Although of compact white limestone, this fetich is made to represent the blue Eagle by means of turkois eyes and a green stain over the body. A small pink chalcedony arrow-point is attached to the back between the wings by means of a single sinew band passed around the tips 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'iae[']-k'iae-li a-ho-na), of the Southern skies. Like Fig. 42, this is doubtless a nearly natural fragment of very fine-grained red sandstone, the wings being indicated by deep lines which cross over the back, and the rump grooved to receive the cord with which to secure to the back an arrow-point. The breast is perforated.

Plate VIII, Fig. 4, is a nearly natural fragment of compact white limestone, representing the white Eagle (K'iae[']-k'iae-li k'o-ha-na), of the Eastern skies. No artificial details, save the eyes, which are faintly indicated, have been attempted on this specimen.

Plate VIII, Fig. 5, represents, in compact yellow limestone, the speckled Eagle (K'iae[']-k'iae-li su-tchu-tchon-ne) of the Upper regions, the drab color of the body being varied by fragments of pure turkois inserted into the eyes, breast, and back. A notch in the top and front of the head probably indicates that the specimen was once supplied with a beak, either of turkois or of white shell. It is perforated lengthwise through the breast.

Plate VIII, Fig. 6, is a representation of a thoroughly typical conventional fetich of the black Eagle (K'iae[']-k'iae-li kwin-ne) of the Lower regions. It is of calcite, stained lustrous black. A cotton cord around the neck supplies the place of the original "necklace."

THE MOLE--HUNTER GOD OF THE LOWER REGIONS.

The fetiches of the Mole, or God of the Lower regions (K'iae[']-lu-tsi we-ma-we, in the sacred orders; Mai-tu-pu we-ma-we, in the order of the Hunt), are represented in the collection by only two specimens, Plate II, Fig. 6, and Plate IX, Fig. 1. The figure of a third specimen, taken from one of my sketches of the original in Zuni, is given on Plate III, Fig. 5.

These fetiches being unpopular, because considered less powerful than those of the larger gods of prey, are very rare, and are either rude concretions with no definite form (Plate II, Fig. 6), or almost equally rude examples of art, as in Plate IX, Fig. 1, which represents the fetich of the white Mole (Mai-tu-pu ko-ha-na) of the Eastern Lower regions. It consists merely of a natural slab of fine white limestone.

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

THE GROUND OWL AND THE FALCON.

The fetiches of the Ground Owl (the Prairie Dog variety--Thla-po-po-ke'-a' we-ma-we) of all regions, are still more rarely represented and even less prized than those of the Mole. The only example in the collection is reproduced in Plate IX, Fig. 2. The original is quite carefully formed of soft white limestone, and is perforated to facilitate suspension.

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

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

THEIR RELATIVE VALUES.

The relative value of these varieties of fetiches depends largely upon the rank of the Animal god they represent. For instance, the Mountain Lion is not only master of the North, which takes precedence over all the other "ancient sacred spaces" (Te-thlae-shi-na-we) or regions, but is also the master of all the other Prey gods, if not of all other terrestrial animals. Notwithstanding the fact that the Coyote, in the Order of the Hunt (the Coyote society or the Sa-ni-a-k'ia-kwe), is given for traditional reasons higher _sacred_ rank than the Mountain Lion, he is, as a Prey Being, one degree lower, being god of the West, which follows the North, in order of importance. Hence we find the Mountain Lion and Coyote fetiches far more prized than any of the others, and correspondingly 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 Mole, and less important Ground Owl. In relationship by blood, however, the yellow Mountain Lion is accounted older brother of the blue, red, white, spotted, and black Mountain Lions; the blue Coyote, older brother of the red, white, yellow, mottled or spotted, and black Coyotes. So the Wild Cat of the South is regarded as the older brother of the Wild Cats of all the other five regions. And thus it is respectively with, the Wolf, the Eagle, and the Mole. We find, therefore, that in the North all the gods of Prey are represented, as well as the Mountain Lion, only they are yellow. In the West all are represented, as well as the Coyote, only they are blue; and thus throughout the remaining four regions.

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

The exception to this rule is individual, and founded upon the belief that any one of the gods of Prey hunts to some extent the special game of all the other gods of Prey. Hence, any person who may discover either a concretion or natural object or an ancient fetich calling to mind or representing any one of the Prey gods will regard it as his special fetich, and almost invariably prefer it, since he believes it to have been "meted to" him (a['n]-ik-tchi-a-k'ia) by the gods.

THEIR CUSTODIAN.

Although these fetiches are thus often individual property, members of the Sa-ni-a-k'ia-kwe, and of the Eagle and Coyote gentes, as well as priests included in the Prey God Brotherhood, are required to deposit their fetiches, when not in use, with the "Keeper of the Medicine of the Deer" (Nal-e-ton i-lo-na), who is usually, if not always, the head member of the Eagle gens.

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

When not in use, either for such ceremonials or for the hunt, these tribal fetiches are kept in a very ancient vessel of wicker-work, in the House of the Deer Medicine (Nal-e-ton in-kwin), which is usually the dwelling place of the keeper.

THE RITES OF THEIR WORSHIP.

THE DAY OF THE COUNCIL OF THE FETICHES.

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

This is due to the fact that many of the members of the above-mentioned associations also belong to other societies, and are required on the exact night of the New Year to perform other religious duties than those connected with the fetich worship. Hence, the fetiches or gods of prey have their special New Year's day, called We-ma-a-wa u-pu-k'ia te-wa-ne ("The day of the council of the fetiches").

On this occasion is held the grand council of the fetiches. They are all taken from their place of deposit and arranged, according to species and color, in front of a symbolic slat altar on the floor of the council chamber in a way I have attempted to indicate, as far as possible, by the arrangement of the figures on the plates, the quadrupeds being placed upright, while the Eagles and other winged fetiches are suspended from the rafters by means of cotton cords. Busily engaged in observing other ceremonials and debarred from actual entrance, until my recent initiation into the Priesthood of the Bow, I have unfortunately never witnessed any part of this ceremonial save by stealth, and cannot describe it as a whole. I reserve the right, therefore, to correct any details of the following at some future day.

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

At the conclusion of the song, the "Keeper of the Deer Medicine," who is master priest of the occasion, leads off in the recitation of a long metrical ritual, in which he is followed by the two warrior priests with shorter recitations, and by a prayer from another priest (of uncertain rank). During these recitations, responses like those of the litany in the Church of England may be heard from the whole assembly, and at their close, at or after sunrise, all members flock around the altar and repeat, 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, portions of each kind of food are taken out by every member for the Prey gods, which portions are sacrificed by the priests, together with the prayer plume-sticks, several of which are supplied by each member.

CEREMONIALS OF THE HUNT.

Similar midnight ceremonials, but briefer, are observed on the occasion of the great midwinter tribal hunts, the times for which are fixed by the Keeper of the Deer Medicine, the master and warrior priests of the Sa-ni-a-k'ia-kwe; and the religious observances accompanying and following which would form one of the most interesting chapters connected with the fetich worship of the Zuni's.

These ceremonials and tribal hunts are more and more rarely observed, 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 Priesthood of the Bow.

Any hunter, provided he be one privileged to participate in the above described ceremonials--namely, a Prey brother--supplies 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 (Nal-e-ton i[']n-kwin), where the vessel containing the fetiches is brought forth by the Keeper or some substitute, and placed before him. Pacing in the direction of the region to which belongs the particular 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: Lu-k'ia yaet-ton-ne, hom tae-tchu, hom tsi-ta, tom lithl ha Why! This day, my father, my mother, (to)thee here I

te-kwin-te te-ae-tip, o-na el-le-te-k'ia. Hothl yam a-tae-tchu
unexpectedly have trail overtaken. Soever for my Fathers
(by) road

Ka-ka A[']-shi-wa-ni, we-ma a-shi-wa-ni, K'ia-pin-a-ha-i
sacred dance priest-(gods), Prey priest-(gods), the gods
animal beings

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

te-li-ki-na i-thle-a-nan tom lithl ha o-na el-le-te-k'ia; tom
sacred things with (me) unto here I road overtaken; unto
bringing thee by (have) thee
trail

lithl ha hael-lo-wa-ti-nan thle-a-u tom an te-ap-k'o-nan here I good fortune (ad)dress thy own wherewith (thou hast being)

ae[']n-ti-shem-an a-k'ia yam a-wi-te-lin tsi-ta, ha lithl
wishing for hence, to my all earth mother I here

te-u-su a-k'ia o-ne yathl kwai-k'ia-na.
(with prayer) hence, trail over go out shall.
(-from), prayer

Le-we u-lokh nan thla-na tom te-ap-k'o-nan sho-hi-ta tom
Thus much (of the) great thy wherewith (thou (the) deer thy
world hast being)

pi-nan a-k'ia a-u-la-sho. Awen shi-nan, awen k'iah-kwin
wind by encircle about Their flesh their life fluid
breath (of hence wander around. (blood)
life)

hothl an-ti-she-man a-k'ia, le-hok te-u-su a k'ia ha o-ne soever wanting hence yonder prayer hence I trail (from me) with

kwai k'ia-na.
go out (shall).

Kwa-i-no-ti-nam hothl yam te-ap-k'o-nan a-k'ia hom ta
Without fail where- thy wherewith (thou hence (by) to me thou
(unfailingly) soever for me hast being)

ke-tsae-ti-k'ia-na. Hom ta te-k'o-ha-na an-ik tchi-a-tu. happy (make, do). Unto me thou (the) light meet with (_do_).

FREE TRANSLATION.

Why (of course)--

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

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

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

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

Ha! e-lah-kwa, hom tae-tchu (hom tsi-ta), lu-k'ia yaet-ton-ne o-ne Ah! Thanks, my father, (my mother), this day trails

yaethl eh-kwe ta-pan ha te-u-su a-k'ia, o-ne yaethl kwai-k'ia-na. over ahead taking I prayer with trails over go out shall.

FREE TRANSLATION.

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

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

The fetich is then placed in a little crescent-shaped bag of buckskin which the hunter wears suspended over the left breast (or heart) by a buckskin thong, which is tied above the right shoulder. With it he returns home, where he hangs 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 he 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 supposed 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 (ho-tsa-na mu kwi-ton-ne), made of four strands of these yucca leaves. This knot must be tied like the ordinary 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, and 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 conclusion 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 track 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-on-ia), sacred black war paint (tsu-ha-pa)--a kind of plumbago, containing shining particles, and procured by barter from the Ha-va-su-pai (Coconinos), and from sacred mines toward the west--and prayer or sacred meal, made from white seed-corn (emblematic of terrestrial life or of the foods of mankind), fragments of shell, sand from the ocean, and sometimes turkois or green-stone, ground very fine, and invariably carried in pouches by all members of the sacred 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 preparations have been made complete for a ceremonial, the word "Si!", uttered by the master priest of the occasion, is a signal for the commencement of the ceremonials. It is therefore substituted for "Ma!", used in the foregoing prayer, whenever any preparations, like sacrifices and ceremonials, precede the prayer.

With this introduction he utters the accompanying prayer:

Lu-k'ia yaet ton-ne, hom tae-tchu k'ia-pin ha-i, to-pin-te yaet-ton-ne,
This day my father game being, one day
raw

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

yam a-wi-te-lin tsi-tau-an to-pin-te i-te-tchu-na hom ta to me earth mother (with) one step to me thou your

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

shi-i-nan an-ti-shi-man a-k'ia tom lithl ha hael-lo-wa-ti-nan
flesh wanting, hence to thee, here I good fortunes

a-thle-a-u thla a-thle-a-u. Le-we ta-kuthl po-ti['] hom (ad)dress, treasure (ad)dress. Thus much woods round filled to me all the about

an tom yae[']t-ti-na tsu-ma-k'ie-na. Hom a-tae-tchu, hom ton
mine you grasping strong shall. My all-fathers, to me you

an-k'o-ha-ti-na-wa. Hom ton te-k'o-ha-na an-ik-tchi-a-nap-tu.
favor do (all). To me you light (favor) meet with _do_.

FREE TRANSLATION.

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

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

The hunter then takes out his fetich, places its nostrils near his lips, breaths deeply from them, as though to inhale the supposed magic breath of the God of Prey, and puffs long and quite loudly in the general direction whither the tracks tend. He then, utters three or four times a long low cry of, "Hu-u-u-u!" It is supposed that the breath of the god, breathed in temporarily by the hunter, and breathed outward toward the heart of the pursued animal, will overcome the latter and stiffen 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 rises, replaces his fetich, and pursues the trail with all possible ardor, until he either strikes the animal down by means of his weapons, or so worries it by long-continued chase that it becomes an easy capture. Before the "breath of life" has left the fallen deer (if it be such), he places its fore feet back of its horns and, grasping its mouth, holds it firmly closed, while he applies 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! e-lah-kwa! hom tae-tchu, hom tcha-le. Hom ta ta-sho-na-ne, All! Thanks! my father, my child. To me thou seeds (of earth)

k'iae-she-ma an-ik-tchi-a-nap-tu. Hom ta te-k'o-ha-na, o-ne, yaethl water (want) meet (grant) do. To me thou light trail over (favor)

k'ok-shi, an-ik-tchi-a-nap-tu.
good meet (grant) do.

FREE TRANSLATION.

Ah! Thanks, my father, my child. Grant unto me the seeds of earth ("daily bread") and the gift of water. Grant unto me the light of 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 tae-tchu, lu-k'ia yaet-ton-ne, lithl k'ia-pin-ha-i an k'iah-kwin Si! My father this day here Game animal its life-fluid (blood)

a-k'ia tas i-k'iah-kwi-na, tas i[']-ke-i-nan a-k'ia hence thou shalt dampen thyself, thou shalt (thy) hence with, heart with

i'-te-li-a-u-na:
add unto:

FREE TRANSLATION.

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

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

----les-tik-le-a ak'n' ha-i['], k'ia-pin-ha-i an k'iah-kwin, likewise cooked being, game being its fluid done raw (of life)

shi-i-nan a-k'ia ha's lithl yam i-ke-i-nan i-te-li-a-u-na. flesh hence I shall here my heart add unto (enlarge). with

FREE 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, "E-lah-kwa!" (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 (ae[']-te mul u-li-k'o-na), and to preserve some of the hair. Before leaving, he forms of these and of the black paint, corn pollen, beads of turkois or turkois dust, and sacred shell or broken shell and coral beads before mentioned, a ball, and on the spot where the animal ceased to breathe he digs a grave, as it were, and deposits therein, with prayer-meal, this strange mixture, meanwhile saying the following prayer:

Si! Lu-k'ia yaet-ton-ne, k'ia-pin-ha-i, to-pin-ta yaet-ton-ne to-pin-ta Si! This day game being, one day, one raw

teh-thli-na-ne, le-we tom o-ne yaethl u-lap-na-k'ia tap-te lu-k'ia
night, thus much thy trail over circled about though this
(even)

yaet-ton-ne te-kwin-te te-ae-ti-pa, tom lithl ha an-ah-u'-thla-k'ia.
day (as if) was it thou here I upward pulling
unexpectedly embraced.

Tom lithl ha hae[']l-lo-a-ti-nan thle-a-u. Tom lithl ha
To thee here, I good fortune address To thee here I

o-ne-an thle-a-u. Tom lithl ha thla thle-a-u. Yam corn pollen address. To thee here I treasure address. By thy the yellow

an-i-kwan-a-k'ia hae[']l-lo-wa-ti-nan, o-ne-an, thla knowledge-hence good fortune, the yellow, treasure

i-thle-a-u-na ta thli-mon ha-i i-ya-k'ia-nan hom an
(thyself) shall dress thou new being making shall be my own
(thyself)

te u-su=pe-nan a-k'ia ta yae[']-shu-a i-tu loh k'ia-na. prayer-speech hence thou conversing come and go (shall). with,

K'ia-pin-a-ha-i a-te-kwi a-k'ia. Kwa hom i[']-no-ti-nam tun
Game beings relative to with. Not mine fail to
raw animals in the direction
of
a-k'ia tom lithl ha hae[']l-lo-wa-ti-nan, o-ne-an, thla,
hence, to thee here I good fortune, the yellow, treasure

a-thle-a-k'ia. Hom ta te-k'o-ha-na an[']-ik-tchi-a-nap-tu. O-ne
(have) all To me thou light grant (meet) do. Trail
addressed.

yaethl k'ok-shi hom ta tchaw' il-lue[']p o-na ya-k'ia-nap-tu. over good to me thou children together with, finish, _do_. trail

FREE TRANSLATION.

Si! This day, game animal, even though, for a day and a night, thy trail above (the earth) circled about--this day it has come to pass that I have embraced thee upward (from it). To thee here I address good fortune. To thee here I address the (sacred) pollen. To thee here I address 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 wander to and fro.

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

Grant unto me the light of thy favor.

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

During the performance of these ceremonials the fetich is usually placed in a convenient spot to dry, and at their conclusion, with a blessing, it is replaced in the pouch. The hunter either seeks further for game, or making a pack of his game in its own skin by tying the legs together and crossing them over his forehead like a burden strap, returns home and deposits it either at the door or just within. The women 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 ear of corn (significant of renewed life), and say prayers, which, though 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 consigning 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 Medicine of the Deer, the powers of the fetiches, or the 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 Indian tribes; since they are supposed to bring to their rightful possessors 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 hunter is typical of possession, since the products of his chase yield him food, apparel, ornament, and distinction. It is therefore argued with strange logic that, even though one may not be a hunter, there must exist a connection between the possessions of the hunter and the possessions of that one, and that principally through the fetiches. 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 the Prey Brotherhood, together with the appropriate flint arrow-point and the desirable amount of ornaments (thla-a) for dressing (thle-a-k'ia-na) and finishing (i-ya-k'ia-na), as soon as possible.

PREY GODS OF THE PRIESTHOOD OF THE BOW.

THE KNIFE-FEATHERED MONSTER, THE MOUNTAIN LION, AND THE GREAT WHITE BEAR.

The Priesthood of the Bow possesses three fetiches, two of which are of the We-ma-a-ha-i, (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 Zunis and their fetichism. These three beings are, the Mountain Lion (Plate X, Pig. 2), the great White Bear (Plate XI, Fig. 2), (Ai[n,]-shi k'o-ha-na--the god of the scalp-taking ceremonials), and the Knife-feathered Monster (A-tchi-a lae-to-pa), (Plate X, Fig. 1).

This curious god is the hero of hundreds of folklore tales, and the tutelar deity of several of the societies of Zuni. He is represented as possessing a human form, furnished with flint knife-feathered pinions, and tail. His dress consists of the conventional terraced cap(representative of his dwelling-place among the clouds), and the ornaments, badge, and garments of the Ka[']-ka. His weapons are the Great Flint-Knife of War, the Bow of the Skies (the Rain-bow), and the Arrow of Lightning, 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 Zunis, 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 subdued 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 the beneficent character of most of the gods of Zuni.

Both the Great White Bear and the Mountain Lion of the War Priesthood are, as well as the Knife-feathered Demon, beings of the skies. For this reason the fetich of the Mountain Lion of the skies (of aragonite) is preferred by a Priest of the Bow above all other kinds or colors. Unfortunately, none of the fetiches of this priesthood are to be found in the collections of the Bureau, and but one, with its pouch, 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 the final ceremonials of my initiation into the Priesthood of the Bow, but some months afterward 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 it. The other was drawn from a sketch made by myself of a fetich in Zuni.

These fetiches--more usually of the Mountain Lion than of the others; very rarely of the Knife-feathered Demon--are constantly carried by the warriors when abroad in pouches like those of the Hunters, and in a similar manner. They are, however, not returned to the headquarters of the society when not in use; but, being regarded, with the other paraphernalia of their possessor, as parts of his Sa-wa-ni-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 attached, usually to the back or belly. The precious beads of shell, turkois, coral, or black stone, varied occasionally with small univalves from the ocean, are bound over all with a cotton cord. These univalves, theoliva (tsu-i-ke-i-nan-ne=heartshell), are, above all other shells, sacred; and each is emblematic of a god of the order. The wrist 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 ae[']-tchi-en-ne), and is supposed, through the power of Sa-wa-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 flour toward each of the four quarters with his right hand, holds it in his left hand over his breast, and kneels or squats on the ground while uttering the accompanying prayer:

Si! Lu-k'ia yaet-ton-ne, hom a-tae-tchu K'ia-pin-a-ha-i le-we Si! This day, my Fathers, Animal Beings, (all) thus much

i-na-kwe po-ti-tap-te hom ton te-hi-a-na-we. Ethl
(by) enemies filled through me ye precious render Not
(all do).

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

a-tsu-ma-na-wam-i-k'ia-na. Lu-k'ia yaet-ton-ne hom to le'-na
daring (existence) (pl.) shall. This day to me ye thus

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

ai[']-yael-la-na-wa. Ethl thlothl-tchu-a i-na-kwe
shelter(pl.)shall give. Not that whomsoever (of the) enemy
shield

i-pi-kwai-nam-tun a-k'ia hom ton ai-yael-la-na-wa.
pass themselves through to hence to me ye shelter shield (pl.)
shall (give),

[Here he scratches a second line.] Hak-ti-tae[']sh-a-na,
Tail-long (Mountain Lion),

[scratches a third line.] Ae-tchi-a-lae[']-to-pa, [scratches a fourth
Knife-feathered,

line] hom ton i-ke-i-nan ai-yael-la-na-wa.
my ye heart shelter shield(pl.)
shall give.

[These lines, although made immediately in front of the speaker, relate to the four points of the compass, the other two regions not being taken into account, since it is impossible for the enemy to bring harm from either above or below the plane on which the subject moves. It may be well to add, also, that four (the number of the true fingers) is the sacred numeral of the Zunis, as with most all Indian tribes and many other lower races.]

FREE TRANSLATION.

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

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

Before following the trail of an enemy, on rinding 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 the Warrior, the fetich is fed on the life-blood of the slain.

OTHER FETICHES.

FETICHES OF NAVAJO ORIGIN.

THE PONY.

Among other specimens in the collection to which these notes relate are several pieces representing the horse and domesticated sheep, of which Plate IX, Figs. 3 and 4, are the best examples. Both are of Navajo 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 represent.

THE SHEEP.

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

AMULETS AND CHARMS.

In addition to the animal fetiches heretofore described, many others are found among the Zunis as implements of their worship, and as amulets 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 ornaments, their te-ap-ku-na-we (the wherewithals 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" (yel-le-te-li-we).

3. The magic "medicines" which are used as protective, curative, and productive agencies, and are known as the e ta-we and a-kwa-we (the "contained" and the "medicines").

One object, a mere concretion, will have something about it suggesting an organ 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 prized, not only as a means of approaching the spirit of the god to whom it is supposed to have once belonged, but also as a valuable aid to the young man in his conquests 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 parts of, the gods, yet will be used as medicines of war or the chase, or by means of which water may be produced or crops stimulated, to say nothing of their efficacy as cures, or sources of strength, etc. For instance, Fig. 2 is of aragonite, hence referred to the Upper regions, and therefore valuable to give efficacy to the paint with which plume-sticks of rain prayers are decorated; while Fig. 3, from its shape, is supposed to represent the relic of the weapon or tooth of a god, and therefore endowed with the power of Sa-wa-ni-k'ia, and hence is preserved for generations--with an interminable variety 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 powerful 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 characteristics and beliefs of the Zunis. At some future time I hope to set this matter forth more fully.

* * * * *

NOTE.--It is to be regretted that the haste in which this paper was prepared by the author, before his departure for New Mexico, to resume his researches among the Zunis, made it impossible for him to discuss further this interesting subject. The abundant material in his possession, gained from actual membership in the order or society under discussion, would have rendered this comparatively easy under other circumstances.--Ed.

INDEX.

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