STEVENSON] 



'^san'iakiakwe 439 



sheep and other game. Posh'kwa, an eagle that the Zunis say has 

 perfectl\' bhick phmiage, destroys game in the same way. 



Ttie fetish used in the hunt is the property of the individual and 

 passes from father to son. It does not belong- to the clan or frater- 

 nity. This fetish is carried in the head-kerchief, the belt, or what- 

 ever the hunter may fancy. Fetishes of the larger animals, such as 

 the cougar and wolf, are carried for elk, deer, or antelope, and of the 

 eagle for rabliits and other small game. The shrew is employed as a 

 protection from mice and various rodents destructive of corn and 

 other vegetation. The hunter carries for large game an owl's wing- 

 feather, and when game is discovered he takes the feather into his 

 mouth, expectorates in the direction of the game, and advances slowly. 

 He is sure to meet with success if his heart is good. To insure suc- 

 cess in the hunt, arrows are shot into a vertical fissure in an inac- 

 cessible rock on the west wall of To'wa yal'liinne (Corn mountain). 

 A hundred or more arrows were to be seen in this cleft in 1879. The 

 happy possessor of a ritie carries it in preference to the bow and 

 arrows. There is a good drawing in blue-gray of a deer on the fac«* 

 of a mesa about 80 miles southwest of Zuni, which is shot at by all 

 hunters who pass that way, and success is inevitable for the one whose 

 arrow strikes the mark. The Zunis say that their ancestors made 

 this pictograph, which is most sacred, during their migrations from 

 the far northwest when the world was new. 



When skins are to be used for ceremonial masks or fetishes, the 

 game must be smothered, not shot. The process of securuig game for 

 these purposes is as follows: 



A deer drive of chaparral more or less extensive is constructed, 

 and at intervals of about 100 yards openings are left, and before each 

 of these openings a pit is dug sufficiently large to admit a deer. 

 Two poles are laid saltirewise between the entrance and the l)ottom of 

 the pit, which is finished at the top with poles laid as beams are placed 

 at the hatchway of a ki'wi'sine." Two poles extend across the open- 

 ing at the top of the chaparral and so near the trap that should the 

 deer be able to extricate himself he has not room to jump the pole 

 beyond. Each huntsman deposits five prayer plumes in each trap, 

 three to Kok'ko A'wan (Council of the Gods), and two to ancestors. 

 Two of the hunters w^ear cotton shirts with sleeves to the elbow, the 

 front and back of the shirt ])eing painted to represent as nearly as 

 possible the body of the deer; the hands and the arms to the elbow 

 and also the sleeves are colored to represent the deer's forelegs. 

 Each wears the skin of a deer's head over his head, held in place by 

 buckskin thongs. In this dress the two huntsmen imitate as closely 

 as possible, even to the l)rowsing, the game they would catch. As 

 soon as a deer or herd is started these two men are assisted by the 



a Chambers dedicated to anthropic worship. 



