ZUNI ORIGIN MYTHS 



By Ruth L. Bunzel 



Three English versions of Zuni origin myths have already been pub- 

 lished. Cusliing published his "Outlines of Zuni Creation Myths" 

 (Thirteenth Annual Report of the Bureau of Ethnology) in 1891. 

 The next published version is that contained in Mrs. Stevenson's 

 monograph, and a third recorded by Dr. Elsie Clews Parsons appeared 

 in the Journal of American Folk-Lore in 192.3 (vol. 36: 135-162). 

 The tliree versions placed side by side give one of the most striking 

 examples of the great handicap imder wliich the science of ethnology 

 labors. All etlmological infonnation comes to us through the medium 

 of another mind, and, with data so complex and subtle as those of 

 human civilization, no matter how clear and honest that mind is, it 

 can absorb only what is congenial to it, and must give it out again 

 through such means of ex]3ression as it may command. The Zunis 

 are as much preoccupied with the origins and early history of their 

 people as were, for instance, the ancient Hebrews, and the thi-ee 

 accounts are what might be gathered from any people by individuals 

 of varying interests. 



Doctor Parsons, asking for "the " origin myth, got the basic account 

 of the earljT history of the people which is generally current Ln folklore. 

 The narration, of course, suffers m vividness and subtlety of expres- 

 sion from having been recorded through an interpreter. Mrs. Steven- 

 son's version is an attempt to give a comprehensive and coherent 

 account of Zuni mythology in relation to ritual. The Cushing version 

 contains endless poetic and metaphysical glossing of the basic ele- 

 ments, most of which explanatory matter probably originated in 

 Cushing's own mind. 



Cushing, however, bints at the true character of Zuni mythology. 

 There is no single origin myth but a long series of separate myths. 

 Each ceremonial gi-oup has a myth which contains, ui addition to a 

 general sj^nopsis of earh' history, the mythological sanction for its 

 own organization and rituals. There is not, however, any collected 



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