ZUNI ORIGIN MYTHS 



By Ruth L. Bunzel 



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

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

 (Thirteenth Annual Report of the Biu-eau 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 m 1923 (vol. 36: 135-162). 

 The three versions placed side by side give one of the most strildng 

 examples of the great handicap .under wliich the science of ethnology 

 labors. All ethnological infomiation comes to us through the medium 

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

 hmnan 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 expression as it may conmiand. The Zunis 

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

 people as were, for instance, the ancient Hebrews, and the three 

 accounts are what might be gathered from any people by indi\aduals 

 of varjung interests. 



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

 of the early history of the people which is generally current in folklore. 

 The narration, of course, suffers in %'ividness and subtlety of expres- 

 sion from having been recorded tlirough 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 wliich explanatory matter probably origiiiated 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 group has a myth which contains, in addition to a 

 general synopsis of early history, the mythological sanction for its 

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



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