492 INTRODUCTION TO ZXJNI CEREMONIALISM [etb. ann. 47 



from a sacred spring, "that the springs may always be full"; the 

 sprinkling of water to induce rainfall; the blowing of smoke to pro- 

 duce clouds; the mLxing of great bowls of yucca seeds to produce 

 clouds ; the roUing of the thimderstones (the Hopi device of stamping 

 on boards, and the use of the "lightning stick" seem not to be 

 employed at Zuiii); the planting of seeds in the floor of new 

 houses to produce fertility; the conservation of ashes and sweep- 

 ings in the house during the winter solstice ceremony and finally 

 throwing them out with the prayer, "May you return as corn; may 

 you return as meal"; the placing on winter solstice altars of ears of 

 com for plentiful crops; and of clay images of peaches, domestic ani- 

 mals, jewelry, and even money to secm'e increase; the presentation 

 of dolls to pregnant women for safe deliverj' ; the use of bear paws in 

 medicine ceremonies "to call the bear"; and finally, the whole prac- 

 tice of masking in order to compel the presence of the supematurals 

 in their other bodies, i. e., as rain. The list might be greatly ampli- 

 fied. Many of these practices have been analyzed by Doctor Parsons, 

 Increase by Magic, American Anthropologist, vol. 21, p. 203. There 

 is a certain elasticity in these practices and new ones based on this 

 principle may be readily introduced. 



These techniques, despite their mechanistic character, belong dis- 

 tinctly to the reahn of religion, since they require a special setting to 

 be effective. The Zmlis use yucca root for washing the hair, and great 

 bowls of the suds are mixed in much the same way they are on the 

 priests' altars. But a woman does not bring rain every time she 

 washes her hair, nor a man every time he smokes a cigarette. These 

 everyday arts become magical techniques onl}^ when performed by 

 special persons at stated tunes and places, in the presence of certain 

 powerful fetishes and to the accompaniment of set prayers, songs, 

 and other ritual acts. Sorcery consists largely in using these and 

 other magical techniques outside of their legitimate settings." 



This brings us to another type of magical compulsion which is less 

 apparent but perhaps more fundamental in the development of 

 Pueblo ritual, which might be called, for lack of a better term, formu- 

 listic magic. This is the use of apparently irrelevant formulae or 

 actions to produce a desired residt. The efficacy of the formula 

 depends upon its absolutely correct repetition. Every word, gestm-e, 

 bit of regalia is part of the charm. Hence, the great perturbation in 

 Zufii if a dancer appears wearing a feather from the shoidders instead 

 of the breast of the eagle, if a single gesture before an altar is omitted, 

 or if the words of a prayer are inverted. A very large part of Zuni 

 ritual is of this type; in fact all imitative magic has its secret formula 



'^ A common type of love sorcery, practiced by men, is to get control of a woman's person by possessing 

 oneself of a fragment of her clottung, a bit of tbe fringe of her shawl or belt, and carry it about constantly 

 i n the pocket or tied to the headband. Should this fail as a love charm, the sickness or death of the victim can 

 be caused by exposing the fragments in a high windy place. Prayer sticks may also be used for sorcery. 



