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Titre : Annual report of the Bureau of American ethnology to the Secretary of the Smithsonian institution

Auteur : Bureau of American ethnology (Washington, D.C.)

Éditeur : Government printing office (Washington)

Date d'édition : 1929

Contributeur : Powell, John Wesley (1834-1902). Directeur de publication

Type : texte

Type : publication en série imprimée

Langue : anglais

Format : application/pdf

Description : 1929 (N47)-1930.

Description : Note : Index.

Droits : domaine public

Identifiant : ark:/12148/bpt6k27660k

Source : Bibliothèque nationale de France

Notice du catalogue : http://catalogue.bnf.fr/ark:/12148/cb37575968z

Notice du catalogue : http://gallica.bnf.fr/ark:/12148/cb37575968z/date

Provenance : Bibliothèque nationale de France

Date de mise en ligne : 15/10/2007

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loin cloth which constitutes their ceremonial costume, officers of the Katcina society the white embroidered kilt and embroidered blanket of the katcinas and, possibly, masks.~ Priests, curiously enough, are adorned for burial with thé face paint and headdress of warriors." Infants were formerly buried within thé houses, as was common in almost ail prehistoric villages; because "they thought they would have no place to go," and so they "wanted them around the house." Most people admitted that there was some doubt whether the uninitiated, for example women, are admitted to Kohiwala'wa, although folk tales frequently allude to their going there to join their husbands. The rôle of the dead in the religious life is described below (p. 509). At this point it need only be said that they are thé bestowers of all blessings, and are identified especially with rain. If rain falls the fourth day following the death of a noted man it is usually thought of as bis rain, and is a source of consolation to the bereaved. The worship of the dead is thé foundation of ail Zuni ritual. The dead form part of the great spiritual essence of thé universe, but they are the part winch is nearest and most intimate.


To the Zuni the whole world appears animate. Not only are night and day, wind, clouds, and trees possessed of personality, but even articles of human manufacture, such as houses, pots, and clothing, are alive and sentient. All matter has its inseparable spiritual essence. For the most part this spiritual aspect of things is vague and impersonal. Although ail objects are called ho'i, "living person," in a figurative sense, they are not definitely anthropomorphic; they have consciousness but they do not possess human faculties. To ail these beings is applied the term Eâpin ho'i "raw person"; man, on the other hand, is a "cooked" person.

Prayers are full of description of natural phenomena in anthropomorphic guise. I quote some of the most striking:

When our sun father

Goes in to sit down at his ancient place,

And our night fathers,

Our mothers,

Night priests,

Raise their dark curtain over their ancient place.

That our earth mother may wrap herself

In a fourfold robe of white meal;

That she may be covered with frost Ëowers;

That yonder on ail the mossy mountains,

The forests may huddle together with the cold;

M Eodge is the authority for this statement.

Stevenson describes, pp. &15-317, the burial of Naiuchi, priest of the Bow and also head of Eagle clan priesthood. However, the Onawapriesthood use the same face paint andheaddress in interring their dead.