688 THE TUSAYAN EITUAL. 



dreams and other psychical phenomena man recognized his soul, he 

 immediately extended his concept to animals, plants, stones, all things, 

 and thus everything was thought to have an intangible double, soul. 

 Man sought to ally himself with some one of these souls; if a hunter, 

 some animal spirit, for instance, as an aid. This became his totem, and 

 everything came to be a totem of power depending on needs of man. 

 As fetishism was the archaic condition in the groping of the human 

 mind, totemism was the following, and both evolved together, mutually 

 reacting on each other andinterdigitating in their development. 



As the inevitable outgrowth of animism and its twin brother totemism 

 came ancestor worship. Totemism and animism are sometimes limited 

 to animal worship, from the fact that zooinorpkic totems naturally 

 were chosen by hunters, but especially among agricultural people totems 

 of corn, rain, and the like replaced zoomorphic forms. The forces of 

 nature thus became totems — sun, moon, earth — some with animal, others 

 with human personalities. A totem of a family became a tutelary god, 

 and groups of tutelary gods with a regal head became a council of gods 

 as among the old Greeks. 



Political and religious conceptions kept pace, a patriarchal head of 

 the family was reflected in the mythology. A king suggested a mono- 

 theism. Isolated phratries living in groups like the prehistoric pueblos 

 recognized no supreme political chief; their system was feudal ; they were 

 too low for monotheism. I believe there isno good evidence to prove that 

 they ever advanced higher in the evolution of mythology than a form of 

 totemism, in which j)owers of nature under anthropomorphic or animal 

 disguises were worshiped. 



1 have said that the ritual of man can not be separated from his 

 beliefs; it is incomprehensible alone. Let us, therefore, glance at the 

 mythology of the Tusayan Indians. These people -had never, when 

 unmodified by European influences, advanced higher than the worship 

 of anthropomorphic powers of nature, although all lower forms of wor- 

 ship, as of animals, ancestors, and fetishism, were prevalent. As far as 

 I have studied the beliefs of the Tusayan Indians, I find no evidence 

 that they recognized monotheism or the existence of a Great Spirit, 

 creator of all things. With them as elsewhere among American Indians 

 whenever we find a knowledge of a Great Spirit we see, as pointed out 

 by Mr. B,. Dorrnan, 1 " Nothing more than a figure of European origin 

 reflected and transformed almost beyond recognition iu the mirror of 

 the Indian mind." It is suggestive that the Indian knows only the 

 name, he has no stories pertaining to him, but when you inquire about 

 creation you elicit myths of the works of a spider woman or the birth 

 of men from the caverns of the earth. A conception of a Great Spirit, 

 wherever reported from savage people of North America, is the work 

 of missionaries, soldiers, or traders. 2 



'Anthropological Institute, Journal, Vol. XI, page 361. 



2 Considerable evidence Las been adduced, mainly from documentary sources, that 

 the more civilized people of Central America attained in Precolombian times the 



