Frank Hamilton Cushing

The fetich worship of the ZuÑis naturally reaches its highest and most interesting development in its relationship to the chase, for the We-ma-Á-hÂ-i are considered par excellence the gods of the hunt. Of this class of fetiches, the special priests are the members of the "Great Coyote People" (SÁ-ni-a-k'ia-kwe, or the Hunting Order), their keepers, the chosen members of the Eagle and Coyote gentes and of the Prey Brother priesthood.

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

In the prayer-songs of the SÁ-ni-a-kÍa-kwe, the names of all of these prey gods are, with two exceptions, given in the language of the Rio Grande Indians. This is probably 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 name of ThlÄ-k'iÄ-tchu, instead of by its ordinary name of SÚs-ki, and the Prey Mole or god of the Lower regions (Plate III, Fig. 5), which is named MaÍ-tu-pu, also archaic, instead of K'iÄ-lu-tsi. Yet in most of the prayer and ritualistic recitals of this order all of these gods are spoken of by the names which distinguish them in the other orders of the tribe.

THEIR ORIGIN.

While all the prey gods of the hunt are supposed to have functions differing both from those of the six regions and those of the Priesthood of the Bow, spoken of further on, they are yet referred, like those of the first class, to special divisions of the world. In explanation of this, however, quite another myth is given. This myth, like the first, is derived from the epic before referred to, and occurs in the latter third of the long recital, where it pictures the tribes of the ZuÑis, under the guidance of the Two Children, and the KÂ-k at KÓ-thlu-Ël-lon-ne, now a marsh-bordered lagune situated on the eastern shore of the Colorado Chiquito, about fifteen miles north and west from the pueblo of San Juan, Arizona, and nearly opposite the mouth of the Rio Concho. This lagune is probably formed in the basin or crater of some extinct geyser or volcanic spring, as the two high and wonderfully similar mountains on either side are identical in formation with those in which occur the cave-craters farther south on the same river. It has, however, been largely filled in by the dÉbris brought down by the ZuÑi River, which here joins the Colorado Chiquito. KÓ-thlu-Ël-lon signifies the "standing place (city) of the KÂ-kÂ" (from KÂ=a contraction of KÂ-kÂ, the sacred dance, and thlu-Ël-lon=standing place).

PREY GOD FETICHES OF THE HUNT.

THE DISTRIBUTION OF THE ANIMALS.

Men began their journey from the Red River, and the KÂ-k still lived, as it does now, at KÓ-thlu-Ël-lon-ne, when the wonderful Snail People (not snails, as may be inferred, but a tribe of that name), who lived in the "Place of the Snails" (K'iÁ-ma-k'ia-kwÏn), far south of where ZuÑi now is, caused, by means of their magic power, all the game animals in the whole world round about to gather together in the great forked caÑon-valley under their town, and there to be hidden.

The walls of this caÑon were high and insurmountable, and the whole valley although large was filled full of the game animals, so that their feet rumbled and rattled 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 caÑon these passing wonderful Snail People made a road (line) of magic medicine and sacred meal, which road, even as a corral, no game animal, even though great Elk or strong Buck Deer, could pass.

Now, it rained many days, and thus the tracks of all these animals tending thither were washed away. Nowhere could the KÂ-k or the children of men, although they hunted day after day over the plains and mountains, on the mesas and along the caÑon-valleys, find prey or trace of prey.

Thus it happened that after many days they grew hungry, almost famished. Even the great strong ShÁ'-la-k'o and the swift SÁ-la-mo-pi-a walked zigzag in their trails, from the weakness of hunger. At first the mighty KÂ-k and men alike were compelled to eat the bones they had before cast away, and at last to devour the soles of their moccasins and even the deer-tail ornaments of their dresses for want of the flesh of K'iap-in-Á-hÂ-i, Game animals.

Still, day after day, though weak and disheartened, men and the KÂ-k sought game in the mountains. At last a great Elk was given liberty. His sides shook with tallow, his dewlap hung like a bag, so fleshy 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 off toward the Red River, passed through the Round Valley, and into the northern caÑons. The ShÁ'-la-k'o was out hunting. He espied the deep tracks of the elk and fleetly followed him. Passing swift and strong was he, though weak from hunger, and ere long he came in sight of the great Elk. The sight gladdened and strengthened him; but alas! the Elk kept his distance as he turned again toward the hiding-place of his brother animals. On and on the Sha'-la-k'o followed him, until he came to the edge of a great caÑon, and peering over the brink discovered the hiding-place of all the game animals of the world.

"Aha! so here you all are," said he. "I'll hasten back to my father, PÁ-u-ti-wa,* who hungers for flesh, alas! and grows weak." And like the wind the ShÁ'-la-k'o returned to KÓ-thlu-Ël-lon-ne. Entering, he informed the KÂ-kÂ, and word was sent out by the swift SÁ-la-mo-pi-a† to all the We-ma-Á-hÂ-i for counsel and assistance, for the We-ma-Á-hÂ-i were now the Fathers of men and the KÂ-k . The Mountain Lion, the Coyote, the Wild Cat, the Wolf, the Eagle, the Falcon, the Ground Owl, and the Mole were summoned, all hungry and lean, as were the KÂ'-k and the children of men, from want of the flesh of the game animals. Nevertheless, they were anxious for the hunt and moved themselves quickly among one another in their anxiety. Then the passing swift runners, the SÁ-la-mo-pi-a, of all colors, the yellow, the blue, the red, the white, the many colored, and the black, were summoned to accompany the We-ma-Á-hÂ-i to the caÑon-valley of the Snail People. Well they knew that passing wonderful were the Snail People, and that no easy matter would it be to overcome their medicine and their magic. But they hastened forth until they came near to the caÑon. Then the ShÁ'-la-k'o,‡ who guided them, gave directions that they should make themselves ready for the hunt.

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

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

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

"Coyote, the corral has been opened for thee. Forth comes thy game, seize him!" The Coyote dashed swiftly forward. The Mountain Sheep dodged him and ran off toward the west. The Coyote crazily ran about yelping and barking after his game, but the Mountain Sheep bounded from rock to rock and was soon far away. Still the Coyote rushed crazily about, until the Mountain Lion commanded him to be quiet. But the Coyote smelled the blood of the Deer and was beside himself with hunger. Then the Mountain Lion said to him disdainfully, Satisfy thy hunger on the blood that I have spilled, for to-day thou hast missed thy game; and thus ever will thy descendants like thee blunder in the chase. As thou this day satisfiest thy hunger, so also by the blood that the hunter spills or the flesh 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 opened on the eastern side. Forth ran the Ó-ho-li (or albino antelope). The Wolf seized and threw him. The Jack Rabbit was let out. The Eagle poised himself for a moment, then swooped upon him. The Cotton Tail came forth. The Prey Mole waited in his hole and seized him; the Wood Rat, and the Falcon made him his prey; the Mouse, and the Ground Owl quickly caught him.

While the We-ma-Á-hÂ-i were thus satisfying their hunger, the game animals began to escape through the breaks in the corral. Forth through the northern door rushed the Buffalo, the great Elk, and the Deer, and toward the north the Mountain Lion, and the yellow SÁ-la-mo-pi-a swiftly followed and herded them, to the world where stands the yellow mountain, below the great northern ocean.

Out through the western gap rushed the Mountain Sheep, herded and driven by the Coyote and the blue SÁ-la-mo-pi-a, toward the great western ocean, where stands the ancient blue mountain.

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

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

Forth rushed in all directions the Jack Rabbit, the Cotton Tail, the Bats, and the Mice, and the Eagle, the Falcon, and the Ground Owl circled 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 SÁ-la-mo-pi-a of many colors rose and assisted them.

Into the earth burrowed the Rabbits, the Bats, and the Mice, from the sight of the Eagle, the Falcon, and the Ground Owl, but the Prey Mole and the black SÁ-la-mo-pi-a thither followed them toward the four caverns (wombs) of earth, beneath which stands the ancient black mountain.

Then the earth and winds were filled with rumbling from the feet of the departing animals, and the Snail People saw that their game was escaping; hence the world was filled with the wars of the KÂ-kÂ, the Snail People, and the children of men.

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

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

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

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

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

Thus, also, it came to be that the Yellow Mountain Lion is the master Prey Being of the north, but his younger brothers, the blue, the red, the white, the spotted, and the black Mountain Lions wander over the other regions of earth. Does not the spotted Mountain Lion (evidently the Ocelot) live among the high 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 Wild Cat and the Wolf.

In this tradition there is an attempt, not only to explain the special distribution throughout the six regions, of the Prey animals and their prey, but also to account for the occurrence of animals in regions other than those to which, according to this classification, they properly belong.

THEIR VARIETIES.

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

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

THE MOUNTAIN LION—HUNTER GOD OF THE NORTH.

According to this classification, which is native, the fetiches of the Mountain Lions are represented on Plate IV. They are invariably distinguished by the tail, which is represented very long, and laid lengthwise of the back from the rump nearly or quite to the shoulders, as well as by the ears, which are quite as uniformly rounded and not prominent.

The fetich of the yellow Mountain Lion (HÂk-ti tÄsh-a-na thlÚp-tsi-na), or God of the North (Plate IV, Fig. 1), is of yellow limestone.* It has been smoothly carved, and is evidently of great antiquity, as shown by its polish and patina, the latter partly of blood. The anus and eyes are quite marked holes made by drilling. An arrow-point of flint is bound to the back with cordage of cotton, which latter, however, from its newness, seems to have been recently added.

The fetich of the blue Mountain Lion, of the West (HÂk-ti tÄsh-a-na thlÍ-a-na), is represented in Plate IV, Fig. 2. The original is composed of finely veined azurite or carbonate of copper, which, although specked with harder serpentinous nodules, is almost entirely blue. It has been carefully finished, and the ears, eyes, nostrils, mouth, tail, anus, and legs are clearly cut.

The fetich of the white Mountain Lion, of the East (HÂk-ti tÄsh-a-na k'Ó-ha-na), is represented by several specimens, two of which are reproduced in Plate IV, Figs. 3 and 4. The former is very small and composed of compact white limestone, the details being pronounced, and the whole specimen finished with more than usual elaboration. The latter is unusually large, of compact gypsum or alabaster, and quite carefully carved. The eyes have 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 one side of the body.

The only fetich representing the red Mountain Lion, of the South (HÂk-ti tÄsh-a-na Á-ho-na), in the collection was too imperfect for reproduction.

The fetich of the spotted or many-colored Mountain Lion (HÂk-ti tÄsh-a-na sÚ-pa-no-pa or Í-to-pa-nah-na-na), of the Upper regions, is also represented by two specimens (Plate IV, Figs. 5 and 6), both of fibrous aragonite in alternating thin and thick laminÆ, or bands of grayish yellow, white, and blue. Fig. 5 is by far the more elaborate of the two, and is, indeed, the most perfect fetich in the collection. The legs, ears, eyes, nostrils, mouth, tail, anus, and genital organs (of the male) are carefully carved, the eyes being further elaborated by mosaics of minute turkoises. To the right side of the body, "over the heart," is bound with blood-blackened cotton cords a delicate flint arrow-point, together with white shell and coral beads, and, at the breast, a small triangular figure of an arrow in haliotus, or abalone.

The fetich of the black Mountain Lion (HÂk-ti tÄsh-a-na shÍ-k'ia-na) (Pl. IV, Fig. 7) is of gypsum, or white limestone, but has been painted black by pigment, traces of which are still lodged on portions of its surface.

THE COYOTE—HUNTER GOD OF THE WEST.

The fetiches of the Coyote, or God of the West, and his younger brothers, represented on Plate V, are called TÉthl-po-k'ia, an archaic form of the modern word SÚs-k'i wÉ-ma-we (Coyote fetiches), from tÉthl-nan,=a sacred prayer-plume, and pÓ-an,=an object or locality on or toward which anything is placed, a depository, and k'ia=the active participle. They are usually distinguished by horizontal or slightly drooping tails, pointed or small snouts, and erect ears. Although the Coyote of the West is regarded as the master of the Coyotes of the other five regions, yet, in the prayers, songs, and recitations of the SÁ-ni-a-k'ia-kwe, and Prey Brother Priesthood, the Coyote of the North is mentioned first. I therefore preserve the same sequence observed in describing the Mountain Lion fetiches.

The fetich of the yellow Coyote (SÚs-k'i thlÚp-tsi-na), of the North, is represented in Plate V, Fig. 1. The original is of compact white limestone stained yellow. The attitude is that of a coyote about to pursue his prey (lÁ-hi-na Í-mo-na), which has reference to the intemperate haste on the part of this animal, which usually, as in the foregoing tradition, results in failure.

The fetich of the blue Coyote, of the West (SÚs-k'i lÓ-k'ia-na—signifying in reality blue gray, the color of the coyote, instead of blue=thlÍ-a-na), is shown, in Plate V, Fig. 2. This fetich is also of compact white limestone, of a yellowish gray color, although traces of blue paint and large turkois eyes indicate that it was intended, like Plate III, Fig. 3, to represent the God of the West.

The fetich of the red Coyote (SÚs-k'i Á-ho-na), of the South, is represented by Plate V, Fig. 4, which, although of white semi-translucent calcite, has been deeply stained with red paint.

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

The fetich of the many-colored Coyote (SÚs-k'i Í-to-pa-nah-na-na), of the Upper regions, is reproduced in Plate V, Fig. 6, which represents the male and female together, the latter being indicated merely by the smaller size and the shorter tail. They are both of aragonite. This conjoined form of the male and female fetiches is rare, and is significant of other powers than those of the hunt.

The black Coyote (SÚs-k'i shÍ-k'ia-na), of the Lower regions, is represented 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 staining.

THE WILD-CAT—HUNTER GOD OF THE SOUTH.

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

Plate VI, Fig. 1, represents the fetich of the yellow Wild Cat (TÉ-pi thlÚp-tsi-na) of the North. Although of yellow limestone, it is stained nearly black with blood. A long, clearly-chipped arrow-point of chalcedony is bound with blood-stained cotton cordage along the right side of the figure, and a necklace of white shell beads (KÓ-ha-kwa), with one of black stone (KewÍ-na-kwa) among them, encircles the neck.

Plate VI, Fig. 2, represents the fetich of the blue Wild Cat (TÉ-pi thlÍ-a-na), of the West. It is formed from basaltic clay of a grayish-blue color, and is furnished with an arrow-point of jasper (jasp vernis), upon 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. 3, likewise represents 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. 4, represents the red Wild Cat (TÉ-pi Á-ho-na), of the South. Although formed from gypsum or yellow limestone, its color has been changed by the application of paint. It is supplied with the usual necklace and arrow-point of the perfect fetich, secured by bands of sinew and cotton.

Both Figs. 5 and 6 of Plate VI represent the fetich of the white Wild Cat (TÉ pi k'Ó-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 foetus. 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 ZuÑis, 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 (TÉ-pi sÚ-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 ZuÑis, a very ancient and valued fetich of the black Wild Cat (TÉ-pi shÍ-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 (IÚ-na-wi-ko wÉ-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 (IÚ-na-wi-ko thlÚp-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 (IÚ-na-wi-ko thlÍ-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 (IÚ-na-wi-ko Á-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 (IÚ-na-wi-ko k'Ó-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 (IÚ-na-wi-ko Í-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 (IÚ-na-wi-ko shÍ-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'iÄ-k'iÄ-li wÉ-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'iÄ-k'iÄ-li thlÚp-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'iÄ-k'iÄ-li lÓ-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'iÄ-k'iÄ-li Á-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'iÄ-k'iÄ-li k'Ó-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'iÄ-k'iÄ-li sÚ-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'iÄ-k'iÄ-li kwÍn-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'iÄ-lu-tsi wÉ-ma-we, in the sacred orders; MaÍ-tu-pu wÉ-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 ZuÑi, 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 (MaÍ-tu-pu kÓ-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—ThlÁ-po-po-ke'-a' wÉ-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 (PÍ-pi wÉ-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.

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" (TÉ-thlÄ-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 SÁ-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 Ó-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 (ań-ik-tchi-a-k'ia) by the gods.

THEIR CUSTODIAN.

Although these fetiches are thus often individual property, members of the SÁ-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" (NÁl-e-ton Í-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 (NÁl-e-ton Ín-kwÏn), 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 WÉ-ma-a-wa Ú-pu-k'ia tÉ-wa-ne ("The day of the council of the fetiches").

On this occasion is held the grand council of the fetiches. They are 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 SÁ-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 ZuÑi'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 (NÁl-e-ton Ïn-kwÏn), 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:

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:

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 (hÓ-tsa-na mu kwÍ-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 (tÂ-Ón-ia), sacred black war paint (tsÚ-ha-pa)—a kind of plumbago, containing shining particles, and procured by barter from the Ha-va-su-paÍ (CoÇoninos), 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 ZuÑi. 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:

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:

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:

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:

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, "É-lah-kwÁ!" (Thanks).

While skinning and quartering the game he takes care to cut out the tragus or little inner lobe of its ear, the clot of blood within the heart (Ä-te mul Ú-li-k'o-na), and to preserve some of the hair. Before leaving, he forms of these and of the black paint, corn pollen, beads of turkois or turkois dust, and sacred shell or broken shell 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:

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 (thlÂ-Â) for dressing (thlÉ-a-k'ia-na) and finishing (Í-ya-k'ia-na), as soon as possible.