class="pginternal" tag="{http://www.w3.org/1999/xhtml}a">41

The rites of their worship 41 Other Fetiches 44 Fetiches of Navajo origin 44 The pony 44 The sheep 44 Amulets and charms 44

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ILLUSTRATIONS.

			To face page.
Plate	I.	—Prey God fetiches	12
	II.	—Prey God fetiches of the Six Region	16
	III.	—Prey God fetiches of the hunt	20
	IV.	—Mountain Lion fetiches of the chase	24
	V.	—Coyote fetiches of the chase	26
	VI.	—Wild Cat fetiches of the chase	27
	VII.	—Wolf fetiches of the chase	28
	VIII.	—Eagle fetiches of the chase	29
	IX.	—Mole and Ground Owl fetiches	30
	X.	—Shield and fetich of the Priesthood of the Bow	40
	XI.	—Shield and fetich of the Priesthood of the Bow	40
Fig.	1.	—Concretion	45
	2.	—Mineral fetich	45
	3.	—Fossil fetich	45

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ZUÑI FETICHES.

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BY FRANK H. CUSHING.

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ZUÑI PHILOSOPHY.

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

In consequence of this, and through the confusion of the subjective with the objective, any element or phenomenon in nature, which is believed to possess a personal existence, is endowed with a personality analogous to that of the animal whose operations most resemble its manifestation. For instance, lightning is often given the form of a serpent, with or without an arrow-pointed tongue, because its course through the sky is serpentine, its stroke instantaneous and destructive; yet it is named Wí-lo-lo-a-ne, a word derived not from the name of 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