482 INTRODUCTION TO ZUNI CEREMONIALISM [eth. ann. 47 



"I was SO happy to see my grandfather. Since then I've never 

 worried about dying, even when I was very sick, because I saw all 

 these dead people and saw that they were still living the way we do." 

 After this experience the girl was initiated into a medicine society, ® 

 to "save her life," because her people (i. e., the dead) had asked her 

 for feathers. 



Visual and auditory hallucinations are caused by supernaturals. 

 They are regarded as omens of death. The most common hallucina- 

 tions of tins type are the apparent movement of sacred objects on an 

 altar — especially masks. 



Death is usually caused by witchcraft. The usual method of the 

 sorcerer is to shoot foreign bodies into his \'ictim. But other more 

 indirect methods may be used. Sorceiy, however, is never practiced 

 openly as in Oceania. No one admits having sorcery, and everyone 

 suspects others very vaguely. Suspicion of sorcery subjects a person 

 to social ostracism, but a death caused by sorceiy is an occasion for 

 formal interference on the part of the authorities. There is consider- 

 able internal and comparative e\idence in the body of mtchcraft belief 

 and practice to indicate that their present great development is 

 post-Hispanic, and that the belief in less specific supernatural causa- 

 tion is earlier and more aboriginal. 



Considerable confusion exists in the Zuni mind concerning the fate 

 of the sold after death. General folk belief has it that for four days 

 after death it remains in Zuni, causmg great inconvenience, and, 

 indeed, danger, to survivors, and on the fouurth day departs for 

 Katcina Village (kohiwala"wa)' in the west. However, various cidt 

 groups hold beliefs at variance with this. Dead medicine men, 

 probably not all members of medicine societies, but those who possess 

 the ultimate powers of "calling the bear," jom the beast priests at 

 Cipapolima in the east.* The name Cipapoliina is imdoubtedly 

 related to the Keresan shipap", the place of emergence and the desti- 

 nation of the dead. The word shipap" is not known at Zuni, but 

 wenima (Keresan wenimatse) is sometimes used esotericaUy in songs 

 for Kohiwala-wa. When the priests invoke the uwanami in prayer 

 they also call by name deceased members of then- order,* indicating 

 that deceased priests join the uwanami at the foiu- oceans of the 

 world. 



Corpses are prepared for burial according to the ceremonial 

 affiliations of the deceased. All are clothed in everyday clothing, 

 men in white cotton shirts and trousers, women in calico dresses and 

 black woolen blanket dresses. In addition, each wears the character- 

 istic garment of his group: male members of societies the hand-woven 



•See pp. 528, 791. 



^ See text of origin myth, p. 574. 



8 See prayer of medicine man, pp. 804, 829, 831. 



• Stevenson, p. 175, substantiated by further information. 



