﻿IDOLS 
  IN 
  HOPI 
  WORSHIP 
  FEWKES. 
  381 
  

  

  personified 
  in 
  natural 
  objects 
  may 
  bring 
  about 
  certain 
  greatly 
  needed 
  

   material 
  help. 
  

  

  One 
  of 
  the 
  perplexing 
  aspects 
  of 
  the 
  study 
  of 
  individual 
  idols 
  is 
  

   the 
  multiplicity 
  of 
  names 
  which 
  many 
  of 
  them 
  bear. 
  This 
  has 
  been 
  

   commented 
  on 
  by 
  many 
  authors 
  and 
  may 
  be 
  due 
  to 
  the 
  composite 
  

   nature 
  of 
  the 
  Hopi 
  people, 
  different 
  groups 
  of 
  people 
  among 
  a 
  com- 
  

   posite 
  tribe 
  like 
  the 
  Hopi 
  having 
  different 
  names 
  for 
  the 
  same 
  god. 
  

  

  Many 
  facts 
  seem 
  to 
  indicate 
  that 
  the 
  Hopi 
  hold 
  a 
  belief 
  in 
  a 
  future 
  

   existence 
  beyond 
  the 
  grave, 
  which 
  antedates 
  the 
  advent 
  of 
  Euro- 
  

   peans. 
  The 
  belief 
  that 
  on 
  death 
  the 
  Hopi 
  descend 
  to 
  the 
  under- 
  

   world 
  is 
  very 
  old. 
  The 
  breath 
  body 
  or 
  spirit 
  is 
  supposed 
  to 
  lead 
  a 
  

   life 
  in 
  this 
  place 
  not 
  greatly 
  unlike 
  that 
  on 
  earth. 
  The 
  defunct 
  

   preserved 
  its 
  kinship 
  with 
  the 
  living 
  members 
  of 
  the 
  same 
  clan 
  and 
  

   held 
  communication 
  through 
  an 
  opening 
  in 
  the 
  floor 
  of 
  the 
  kiva 
  with 
  

   those 
  members 
  of 
  the 
  clan 
  that 
  remained 
  behind. 
  

  

  The 
  ancestors 
  of 
  Pueblos, 
  whether 
  cliff 
  dwellers 
  or 
  inhabitants 
  of 
  

   stone 
  houses 
  in 
  the 
  open, 
  were 
  accustomed 
  to 
  deposit 
  bowls 
  of 
  food 
  

   and 
  jars 
  of 
  water, 
  ornaments, 
  effigies, 
  and 
  other 
  objects 
  at 
  the 
  graves 
  

   of 
  the 
  dead, 
  as 
  is 
  generally 
  done 
  by 
  people 
  who 
  believe 
  in 
  a 
  future 
  

   life. 
  The 
  spirit 
  food 
  is 
  supposed 
  to 
  be 
  consumed 
  by 
  the 
  spirit 
  before 
  

   its 
  departure 
  for 
  the 
  underworld. 
  The 
  material 
  food 
  decays 
  or 
  is 
  

   consumed 
  by 
  animals. 
  

  

  In 
  considering 
  any 
  tribe 
  of 
  men 
  among 
  whom 
  idols 
  exist 
  we 
  are 
  

   continually 
  meeting 
  a 
  great 
  predominance 
  of 
  symbolism. 
  It 
  would 
  

   seem 
  that 
  a 
  primitive 
  religion 
  dealing 
  with 
  belief, 
  generally 
  symbol- 
  

   izes 
  its 
  conceptions 
  by 
  means 
  of 
  material 
  objects 
  — 
  images, 
  pictures, 
  

   and 
  concrete 
  representations 
  of 
  other 
  kinds. 
  The 
  relation 
  of 
  the 
  

   object 
  to 
  the 
  belief 
  is 
  variously 
  stated. 
  For 
  instance, 
  the 
  belief 
  is 
  

   current 
  that 
  the 
  image 
  is 
  the 
  home 
  or 
  the 
  residence, 
  the 
  place 
  of 
  abode, 
  

   of 
  an 
  essence 
  or 
  breath 
  body. 
  In 
  more 
  refined 
  civilization 
  this 
  breath 
  

   body 
  is 
  given 
  the 
  name 
  spirit. 
  It 
  must 
  be 
  remembered, 
  however, 
  

   that 
  the 
  term 
  spirit 
  originated 
  at 
  the 
  dawn 
  of 
  language 
  and 
  simply 
  

   meant 
  a 
  breath, 
  having 
  the 
  same 
  material 
  existence 
  as 
  air 
  in 
  the 
  

   mind 
  of 
  primitive 
  men. 
  In 
  the 
  course 
  of 
  development 
  of 
  men's 
  

   interpretation 
  of 
  this 
  breath 
  power 
  it 
  has 
  taken 
  on 
  several 
  phases, 
  

   implying 
  as 
  many 
  differences 
  in 
  meaning. 
  The 
  spirit 
  is 
  sometimes 
  

   spoken 
  of 
  as 
  a 
  double, 
  and 
  in 
  the 
  Hopi 
  conception 
  every 
  individual 
  

   has 
  a 
  double, 
  or 
  what 
  might 
  be 
  called 
  a 
  power 
  to 
  accomplish 
  results, 
  

   or 
  what 
  we 
  would 
  call 
  a 
  vital 
  force, 
  and 
  a 
  mortal 
  body 
  that 
  dies 
  and 
  

   disappears. 
  The 
  Hopi 
  shaman 
  holds 
  to 
  a 
  belief 
  that 
  by 
  certain 
  in- 
  

   cantations, 
  prayers, 
  songs, 
  and 
  association 
  of 
  material 
  objects 
  a 
  

   magic 
  power 
  that 
  can 
  be 
  used 
  to 
  influence 
  the 
  spirits 
  of 
  other 
  objects 
  

   can 
  be 
  intensified 
  ; 
  for 
  instance, 
  by 
  the 
  use 
  of 
  certain 
  words 
  addressed 
  

   to 
  certain 
  symbols 
  representing 
  the 
  rain 
  clouds 
  a 
  priest 
  can 
  compel 
  

   the 
  rain 
  clouds 
  to 
  bring 
  the 
  rain. 
  It 
  is 
  not 
  exactly 
  a 
  response 
  to 
  a 
  

   petition, 
  but 
  rather 
  a 
  compelling 
  of 
  magic 
  power 
  to 
  act 
  by 
  the 
  use 
  

  

  