334 ZUNI CREATION MYTHS (eth.ann. 13 



"Angelina Of-the-midmost-dauce Little maideu;" and those belonging 

 to yet otlier clan divisions and the Ka'ka, like " Manuel Layatzilunquia" 

 (Laiyatsi Liink'ya), or " Emanuel Of-theflowing plume Glorious-tall 

 bearer," and "Maria Laytzitilutza" (Laitsitilutsa), or "Mary Of- the- 

 soft-flowing-plume Little-bearer;" and, finally, even the least sacred 

 but mythically alegoric clan names, such as "Manuel Layujtigua" 

 (Lii-yuhtiwa) or "Emanuel Plume-of-lightness," a name of the Eagle 

 clan and upper division of the tribe; and "Lucia Jayatzemietza," 

 (Haiya Tseini Etsa) or "Lucy Of-green-growing-things-ever- thinking 

 Little-maiden," which, alluding to the leaves of growing corn and vines 

 when watched by the young unmarried girls, is one of the Corn or Seed 

 clan names belonging to the southern division. Only very rarely were 

 the colloquial names one hears most often in Zuni (the sacred and 

 totemic names are considered too precious for common use) given for 

 baptismal registration. I have found but two or three. One of these 

 is written " Estevan Kato Jasti" (Nato Hastiij) or "Stephen Old- 

 tobacco," a Kavajo sobriquet which, in common with the few others 

 like it, was undoubtedly offered reluctantly in place of the "true 

 and sacred name," because some relative who had recently borne it 

 was dead and therefore his name could not be pronounced aloud 

 lest his spirit and the hearts of those who mourned him be disturbed. 



But the in'esence of these ordinary names evidences no less than that 

 of the more " idolatrous " ones, the uncompromisingly paganistic spirit 

 of these supposedly converted Indians, and the unmodified fashion of 

 their thoughts at the period of their truest apparent allegiance, or at 

 least submission, to the church. Hence I have not hesitated to pause 

 somewhat in the course of this introductory sketch to give these exam- 

 ples in detail, particularly as they evidence not merely the exceeding 

 vitality of the native Zuiii cult, but at the same time present an expla- 

 nation of the strange spectacle of earnest propagandists everywhere 

 vigilantly seeking out and ruthlessly repressing the native priesthood 

 and their dances and other ceremonials, yet, unconsciously to them- 

 selves, solemnizing these very things by their rites of baptism, offi- 

 cially I'ecognizing, in the eyes of the Indians, the very names and titles 

 of the offlciators and offices they otherwise persecuted and denounced. 

 It was quite of a piece with all this that dui'ing the acts of worship 

 performed in the old church at that time by the Zuuis, whilst they 

 knelt at mass or responded as taught to the mysterious and to them 

 magic, but otherwise meaningless, credo, they scattered in secret their 

 sacred white prayer-meal, and invoked not only the souls of their dead 

 priests — who as caciques or rulers of the pueblo were accorded the 

 distinction of burial in the church, under their very feet — but also, the 

 tribal medicine-plumes and fetiches hidden away under the very altar 

 where stood the archenemy of their religion ! 



So, in following further the Spanish history of Zuni, we need not be 

 surprised that all went well for a while after the completion of the church, 



