494 INTRODUCTION TO ZUNI CEREMONIALISM 



[ETH. ANN. 47 



been acquired by legitLmate means. It must be learned according 

 to definite technique from someone who has the right to use it, and it 

 must be paid for. Otherwise "maybe you can say it but it won't 

 mean anything, or maybe you'll forget it when the time comes to 

 say it." Hence the confusion concerning just what is and what 

 is not "esoteric" in Pueblo ritual. Knowledge of the details of 

 "esoteric" ceremonies is ^v'idely diffused, but the power to perform 

 any ceremony effectively is restricted. And since there is an ill- 

 defined feeUng that in teaching prayers, "gi^^ng them away," as the 

 Zunis say, the teacher loses some of the power over them, men are 

 "stingy" with theh' rehgion.'^ Therefore a man who wiU tell readily 

 enough a long difficult prayer that he has learned out of cmiosity, or 

 as an investment against the tune when the present owner dies, will 

 balk at telHng a sbnple common little prayer for offering corn meal to 

 the sun, which everyone knows, but which nevertheless "belongs" to 

 liim in a way that the other does not. Hence the paradoxical situa- 

 tion that the very last person to ask for an a'ciwani prayer is one of that 

 group. Tliis, incidentally, is one of the reasons why Clnistian mis- 

 sionaries are ludicrous in the eyes of Ziuus. "They throw away theh- 

 rehgion as if it weren't worth anything and expect us to beUeve it." 

 Such conduct is not only ridiculous but UTeverent. 



There are other formulse at Zvuii besides prayers and songs. Many 

 rituahstic acts, such as offering corn meal or prayer sticks, are of this 

 character. Once the writer caused considerable pertm'bation by 

 sprinkUng corn meal upon a Zufii altar. "Because sprinlvhng corn 

 meal is lil-ce a prayer; even if you don't say anything you are asldng 

 for good luck, and because you are strong when you go away you 

 will take all om- good luck with you to yoiu- country." Sunilarly no 

 one at Zuni would make me a prayer stick to offer with the offerings 

 of my family at the solstice, although many connived at my accpiiring 

 prayer sticks for scientific pm-poses. 



SINGING AND DANCING 



Singing and dancing by large groups hold an important place in 

 pubUc and secret rituals. Many ritual acts are accompanied by song. 

 There are special song sequences for setting up and taking down 

 altars, for mixing medicine water or soapsuds, for bathing the head at 

 initiations, to accompany various acts of ciuing. These are all 

 special songs of the cming societies. Like prayers, they must be 



20 This was made painfully evident to the writer in the death of one of her best informants who, among 

 other things, told her many prayers in test. Dm-ing his last illness he related a dream which he believed 

 portended death and remarked, " Yes, now I must die. I have given you all my religion and I have no 

 way to protect myself." He died two days later. He was suspected of sorcery and his death was a source 

 of general satisfaction. Another friend of the writer, a rain priest, who had always withheld esoteric infor- 

 mation, remarked, " Now your friend is dead. He gave away his rehgion as if it were of no value, and now 

 he is dead." He was voicing public opinion. 



