10 ZUNI FETICHES. 



illustrative of the interminable relationships which are established on 

 resemblances fancied or actual, the flint arrow-point may be cited. 

 Although fashioned by man, it is regarded as originally the gift or " flesh" 

 of lightning, as made by the power of lightning, and rendered more 

 effective by these connections with the dread element; pursuant of which 

 idea, the zigzag or lightning marks are added to the shafts of arrows. 

 A chapter might be written concerning this idea, which may possibly 

 help to explain the Celtic, Scandinavian, and Japanese beliefs concern- 

 ing " elf shafts," and "thunder-stones," and "bolts." 



In like manner, the supernatural beings of man's fancy — the "master 

 existences" — are supposed to be more nearly related to the personalities 

 with which the elements and phenomena of nature are endowed than to 

 either animals or men ; because, like those elements and phenomena, 

 and unlike men and animals, they are connected with remote tradition 

 in a manner identical with their supposed existence to-day, and there- 

 fore are considered immortal. 



To the above descriptions of the supernatural beings of Zuiii Theology 

 should be added the statement that all of these beings are given the 

 forms either of animals, of monsters compounded of man and beast, or 

 of man. The animal gods comprise by far the largest class. 



In the Zuni, no general name is equivalent to " the gods," unless it be 

 the two expressions which relate only to the higher or creating and con- 

 trolling beings — the "causes," Creators and Masters, "Pf-kwain=d-ha-i" 

 (Surpassing Beings), and " A-tii-tchu" (All-fathers), the beings superior 

 to all others in wonder and power, and the "Makers" as well as the 

 " Finishers " of existence. These last are classed with the supernatural 

 beings, personalities of nature, object beings, etc., under one term — 



a. l-shothl-ti-mon = 4-hai, from {■shothl-ti-nio-na=eyeT recurring, im- 

 mortal, and d-hd-i=hemgs. 



Likewise, the animals and animal gods, and sometimes even the super- 

 natural beings, having animal or combined animal and human person- 

 a.lities, are designated by one term only — 



b. K'ia-pin=A-ha-i, from lcHapin-na=Ta.w, and d-hd-i— beings. Of these, 

 however, three divisions are made : 



(1.) K'iapin-A-ha-i=gameanimals, specifically applied to those animals 

 furnishing flesh to man. 



(2.) K'iashem-Aha-i, from fc'ia-'M)e= water, she-man=w anting, and a- 

 Aa-i=beiugs, the water animals, specially applied not only to them, 

 but also to all animals and animal gods supposed to be associated sa- 

 credly with water, and through which water is supplicated. 



(3.) W6-ma-dha-i, from we-jna=prey, and d-hd-i =heings, "Prey 

 Beings," applied alike to the prey animals and their representatives 

 among the gods. Finally we have the terms — 



c. Ak-na^^-hai, from dk-na=dione, cooked, or baked, ripe, and <f-/i^-i= 

 beings, the "Done Beings," referring to mankind; and 



