The A-shi-wi, or Zunis, suppose the sun, moon, and stars, the sky,
earth, and sea, in all their phenomena and elements; and all inanimate
objects, as well as plants, animals, and men, to belong to one great
system of all-conscious and interrelated life, in which the degrees of
relationship seem to be determined largely, if not wholly, by the
degrees of resemblance. In this system of life the starting point is
man, the most finished, yet the lowest organism; at least, the lowest
because most dependent and least mysterious. In just so far as an
organism, actual or imaginary, resembles his, is it believed to be
related to him and correspondingly mortal; in just so far as it is
mysterious, is it considered removed from him, further advanced,
powerful, and immortal. It thus happens that the animals, because alike
mortal and endowed with similar physical functions and organs, are
considered more nearly related to man than are the gods; more nearly
related to the gods than is man, because more mysterious, and
characterized by specific instincts and powers which man does not of
himself possess. Again, the elements and phenomena of nature, because
more mysterious, powerful and immortal, seem more closely related to the
higher gods than are the animals; more closely related to the animals
than are the higher gods, because their manifestations often resemble
the operations of the former.
In consequence of this, and through the confusion of the subjective
with the objective, any element or phenomenon in nature, which is
believed to possess a personal existence, is endowed with a personality
analogous to that of the animal whose operations most resemble its
manifestation. For instance, lightning is often given the form of a
serpent, with or without an arrow-pointed tongue, because its course
through the sky is serpentine, its stroke instantaneous and destructive;
yet it is named Wi-lo-lo-a-ne, a word derived not from the name of the
serpent itself, but from that of its most obvious trait, its gliding,
zigzag motion. For this reason, the serpent is supposed to be more
nearly related to lightning than to man; more nearly related to man than
is lightning, because mortal and less mysterious. As further
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
concerning "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 therefore are
considered immortal.
To the above descriptions of the supernatural beings of Zuni 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
controlling beings--the "causes," Creators and Masters,
"Pi-kwain=a-ha-i" (Surpassing Beings), and "A-tae-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._ I-shothl-ti-mon=a-ha-i, from _i-shothl-ti-mo-na_=ever recurring,
immortal, and _a-ha-i_=beings.
Likewise, the animals and animal gods, and sometimes even the
supernatural beings, having animal or combined animal and human
personalities, are designated by one term only--
_b._ K'ia-pin=a-ha-i, from _k'ia-pin-na_=raw, and _a-ha-i_=beings. Of
these, however, three divisions are made:
(1.) K'ia-pin-a-ha-i=game animals, specifically applied to those animals
furnishing flesh to man.
(2.) K'iae-shem-a-ha-i, from _k'iae-we_=water, _she-man_=wanting, and
_a-ha-i_=beings, the water animals, specially applied not only to them,
but also to all animals and animal gods supposed to be associated
sacredly with water, and through which water is supplicated.
(3.) We-ma-a-ha-i, from _we-ma_=prey, and _a-ha-i_=beings, "Prey
Beings," applied alike to the prey animals and their representatives
among the gods. Finally we have the terms--
_c._ Ak-na=a-ha-i, from _ak-na_=done, cooked, or baked, ripe, and
_a-ha-i_=beings, the "Done Beings," referring to mankind; and
_d_. Aesh-i-k'ia=a-ha-i, from _ae[']sh-k'ia_=made, finished, and
_a-ha-i_=beings, "Finished Beings," including the dead of mankind.
That very little distinction is made between these orders of life, or
that they are at least closely related, seems to be indicated by the
absence from the entire language of any general term for _God_. True,
there are many beings in Zuni Mythology godlike in attributes,
anthropomorphic, monstrous, and elemental, which are known as the
"Finishers or makers of the paths of life," while the most superior of
all is called the "Holder of the paths (of our lives)," Ha[']-no-o-na
wi-la-po-na. Not only these gods, but all supernatural beings, men,
animals, plants, and many objects in nature, are regarded as personal
existences, and are included in the one term _a-ha-i_, from _a_, the
plural particle signifying "all," and _ha-i_, being or life,="Life,"
"the Beings." This again leads us to the important and interesting
conclusion that all beings, whether deistic and supernatural, or
animistic and mortal, are regarded as belonging to one system; and that
they are likewise believed to be related by blood seems to be indicated
by the fact that human beings are spoken of as the "children of men,"
while _all_ other beings are referred to as "the Fathers," the
"All-fathers," and "Our Fathers."