cusHiNc] LATER MISSION HISTORY. 333 



the middle of the grand plaza of Ziiui, was built aud beautifully deco- 

 rated with carved altar pieces and paiiitiugs, gifts from the King of 

 Spain to the Indies and work of resident monks as well. Its walls 

 were painted — as the more recent plasteriugs scaling off here and 

 there reveal — by Zuni artists, who scrupled not to mingle many a 

 pagan symbol of the gods of wind, rain, aud lightning, sunlight, storm- 

 dark and tempest, war-bale and magic, and, more than all, emblems 

 of their beloved goddess-virgins of coni-growing with the briglit- 

 colored Christian decorations. And doubtless their sedulous teachers 

 or masters, as the case may have been, understanding little, if auglit, 

 of the meanings of these things, were well pleased that these reluctant 

 proselytes should manifest so much of zeal and bestow such loving care 

 on this temple of the holy and only true faith. 



In a measure the jDadres were right. The Indians thenceforward did 

 manifest not only more care for the mission, but more i-eadiness to 

 attend mass and observe the various holy days of the church. To be 

 baptized and receive baptismal names they had ever been willing, nay, 

 eager, for they were permitted, if only as a means of identification, to 

 retain their own UkHja shiiwe ("names totemic of the sacred assem- 

 blies"), which names the priests of the mission innocently adopted for 

 them as surnames and scrupulously recorded in the quaint old leather- 

 covered folios of their mission and church. Thus it chances that in 

 these faded but beautifully and piously indicted pages of a century 

 ago 1 find names so familiar, so like those I heard given only a few 

 years since to aged Zuhi friends now passed away, that, standing out 

 clearly from the midst of the formal Spanish phrases of these old-time 

 books, they seem like the voices of the dead of other generations, and 

 they tell even more clearly than such voices coirld tell of the causes 

 which worked to render the Zuuis of those times apparently so recon- 

 ciled to Spanish teaching and domination. 



For it is manifest that when, as the meaning of his name informs us, 

 the chief priest of the Ka'kakwe, or mythic drama-dancers of a hun- 

 dred years ago, entered the Church of Our Lady of Guadalupe and 

 was registered as " Feliciauo Pautiatzanilunquia" (Pilutia Tsani Lun- 

 k'ya), or "Felix Of-the-sacred-dancers-glorious-sun-god-youth,'' neither 

 he nor any of his attendant clan relatives, whose names are also 

 recorded, thought of renouncing their allegiance to the gods of Zuni 

 or the ever sacred Ka'ka; but that they thought only of gaining the 

 magic of purification and the narae-iioteney of the gods of another 

 people, as well as of securing the sanctiflcation if not recognition of 

 their own gods and priests by these other gods and priests. 



That this was so is shown also by the sacred character almost inva- 

 riably of even the less exalted tribal names they gave. Thus, those 

 belonging not to the priesthood, yet to the "midmost" or septuarchial 

 clans, as "Francisco Kautzitihua" (Kiiutsitiwa), or "Francis Giver 

 of-the-midmost-dance," and "Angela Kahuitietza" (Kiiwiti Etsa), or 



