Zuñi Fetiches | Page 2

sky is serpentine, its stroke instantaneous and destructive;
yet it is named Wí-lo-lo-a-ne, a word derived not from the name of the
serpent itself, but from that of its most obvious trait, its gliding, zigzag
motion. For this reason, the serpent is supposed to be more nearly
related to lightning than to man; more nearly related to man than is
lightning, because mortal and less mysterious. As further illustrative of
the interminable relationships which are established on resemblances
fancied or actual, the flint arrow-point may be cited. Although
fashioned by man, it is regarded as originally the gift or "flesh" of
lightning, as made by the power of lightning, and rendered more
effective by these connections with the dread element; pursuant of
which idea, the zigzag or lightning marks are added to the shafts of
arrows. A chapter might be written concerning this idea, which may
possibly help to explain the Celtic, Scandinavian, and Japanese beliefs
concerning "elf-shafts," and "thunder-stones," and "bolts."
In like manner, the supernatural beings of man's fancy--the "master
existences"--are supposed to be more nearly related to the personalities
with which the elements and phenomena of nature are endowed than to
either animals or men; because, like those elements and phenomena,
and unlike men and animals, they are connected with remote tradition
in a manner identical with their supposed existence to-day, and
therefore are considered immortal.
To the above descriptions of the supernatural beings of Zuñi Theology
should be added the statement that all of these beings are given the
forms either of animals, of monsters compounded of man and beast, or
of man. The animal gods comprise by far the largest class.

In the Zuñi, no general name is equivalent to "the gods," unless it be
the two expressions which relate only to the higher or creating and
controlling beings--the "causes," Creators and Masters,
"Pí-kwain=á-hâ-i" (Surpassing Beings), and "Á-tä-tchu" (All-fathers),
the beings superior to all others in wonder and power, and the "Makers"
as well as the "Finishers" of existence. These last are classed with the
supernatural beings, personalities of nature, object beings, etc., under
one term--
a. Í-shothl-ti-mon=á-hâ-i, from í-shothl-ti-mo-na=ever recurring,
immortal, and á-hâ-i=beings.
Likewise, the animals and animal gods, and sometimes even the
supernatural beings, having animal or combined animal and human
personalities, are designated by one term only--
b. K'ia-pin=á-hâ-i, from k'ia-pin-na=raw, and á-hâ-i=beings. Of these,
however, three divisions are made:
(1.) K'ia-pin-á-hâ-i=game animals, specifically applied to those animals
furnishing flesh to man.
(2.) K'iä-shem-á-hâ-i, from k'iä-we=water, she-man=wanting, and
á-hâ-i=beings, the water animals, specially applied not only to them,
but also to all animals and animal gods supposed to be associated
sacredly with water, and through which water is supplicated.
(3.) Wé-ma-á-hâ-i, from we-ma=prey, and á-hâ-i=beings, "Prey
Beings," applied alike to the prey animals and their representatives
among the gods. Finally we have the terms--
c. Ak-na=á-hâ-i, from ák-na=done, cooked, or baked, ripe, and
á-hâ-i=beings, the "Done Beings," referring to mankind; and
d. Äsh-i-k'ia=á-hâ-i, from ä[']sh-k'ia=made, finished, and
á-hâ-i=beings, "Finished Beings," including the dead of mankind.
That very little distinction is made between these orders of life, or that

they are at least closely related, seems to be indicated by the absence
from the entire language of any general term for God. True, there are
many beings in Zuñi Mythology godlike in attributes, anthropomorphic,
monstrous, and elemental, which are known as the "Finishers or makers
of the paths of life," while the most superior of all is called the "Holder
of the paths (of our lives)," Hâ[']-no-o-na wí-la-po-na. Not only these
gods, but all supernatural beings, men, animals, plants, and many
objects in nature, are regarded as personal existences, and are included
in the one term á-hâ-i, from á, the plural particle signifying "all," and
hâ-i, being or life,="Life," "the Beings." This again leads us to the
important and interesting conclusion that all beings, whether deistic and
supernatural, or animistic and mortal, are regarded as belonging to one
system; and that they are likewise believed to be related by blood
seems to be indicated by the fact that human beings are spoken of as
the "children of men," while all other beings are referred to as "the
Fathers," the "All-fathers," and "Our Fathers."
THE WORSHIP OF ANIMALS.
It naturally follows from the Zuñi's philosophy of life, that his worship,
while directed to the more mysterious and remote powers of nature, or,
as he regards them, existences, should relate more especially to the
animals; that, in fact, the animals, as more nearly related to himself
than are these existences, more nearly related to these existences than
to himself, should be frequently made to serve as mediators between
them and him. We find this to be the case. It follows likewise that in his
inability to differentiate the objective from the subjective, he should
establish relationships between