cusHiNGl EVIDENCE OF ZUXI DUAL ORIGIN. 3G7 



in connection with tlie worship ami invocation of torrents, freshets, and 

 swift-rHnniug- streams (when, like the masks in qnestion, they are 

 covered with clay), the resemblance Ijetween the fetich-stones and the 

 masks is so striking- that one is inclined to believe that both the 

 characters and their names were derived from this single sonrce. 

 From the fact that this i)ecnliar institntion of the clown-priest organi- 

 zation, associated with or, as the Zunis say, literally married to the 

 Cachina, or Ka'ka proper, was at one time peculiarly Zuni, as is averred 

 by themselves and avowed by all the other Pueblos, it would seem that it 

 was distinctively an institution of the western branch of their ancestry, 

 since also, as the mytlis declare, these Old Ones were born on the sacred 

 mountains of the Ka'ka, on tlie banks of the Colorado Chiquito in Ari- 

 zona. Finally, this is typical of many, if not all, features which distin- 

 guish the Zuni Ka'ka from the corresponding organizations of other 

 Pueblo tribes. 



OUTLINE OF ZUNI MYTHO-SOCIOLOGIC ORGANIZATION. 



A complete outline of the mytho-sociologic organization of the Zuni 

 tribe can not in this connection be undertaken. A sufrtcient characteri- 

 zation of this probably not unique combination of the sociologic and 

 mythologic institutions of a tribe should, however, be given to make 

 plain certain allusions in the following outlines which it is feared would 

 otherwise be incomprehensible. 



The Zuiii of today number scarcely 1,700 and, as is well known, they 

 inhabit only a single large pueblo — single in more senses than one, 

 for it is not a village of separate houses, but a village of six or seven sepa- 

 rate parts in which the houses are mere apartments or divisions, so to 

 say. This pueblo, however, is divided, not always clearly to the eye, but 

 very clearly in the estimation of the i)eople themselves, into seven parts, 

 corresponding, not perhaps in arrangement topographically, but in 

 sequence, to their subdivisions of the " worlds " or world-quarters of 

 this world. Thus, one division of the town is supposed to be related 

 to the north and to bo <!eutered in its kiva or estufa, which mayor may 

 not be, however, in its center; another division represents the west, 

 another the south, another the east, yet another the upper world and 

 another the lower world, while a final division represents the middle or 

 mother and synthetic combination of them all in this world. 



By reference to the early Spanish history of the pueblo it may be 

 seen that when discovered, the Ashiwi or Zunis were living in seven 

 quite widely separated towns, the celebrated Seven Cities of Cibola, 

 and that this theoretic subdivision of the only one of these towns 

 now remaining is in some nu'asure a survival of the original subdivision 

 of the tribe into seven subtribes inhabiting as many sei)arate towns. 

 It is evident that in both cases, however, the arrangement was, and is, 

 if we may call it such, a mythic organization ; hence my use of the term 

 the mytho-sociologic organization of the tribe. At any rate, this is 



