Zuni Fetiches

As a further illustration of the endless relationships established by fancied or actual resemblances, the flint arrow-point may be cited. Although fashioned by man, it is regarded as originally the gift or "flesh" of lightning, made by lightning’s power, and rendered more effective by this connection. Following this idea, zigzag or lightning markings are often added to arrow shafts. A chapter could be written on this concept, which may help explain Celtic, Scandinavian, and Japanese beliefs concerning "elf-shafts," "thunder-stones," and "bolts."

Similarly, the supernatural beings of man's imagination—the "master existences"—are thought to be more closely related to the personalities of the elements and natural phenomena than to animals or humans. Because these beings are connected to remote traditions in a way that remains identical to their existence today, they are considered immortal.

To the description of these supernatural beings in Zuñi theology, it should be added that all are represented in the forms of animals, monsters compounded of human and beast, or humans. Animal gods comprise the largest class.

In the Zuñi language, there is no general word for "gods," except for two expressions relating to the higher, creating, and controlling beings: Pí-kwain-á-hâ-i (Surpassing Beings) and Á-tä-tchu (All-fathers). These are the beings superior to all others in wonder and power, and are the "Makers" and "Finishers" of existence. These, along with other supernatural personalities and object-beings, are grouped under the term Î-shothl-ti-mon=á-hâ-i (from í-shothl-ti-mo-nâ, meaning "ever-recurring" or "immortal," and á-hâ-i, meaning "beings").

Likewise, animals, animal gods, and sometimes supernatural beings with animal-human personalities are designated by one term:
K’ia-pin-á-hâ-i (from k’ia-pin-na, meaning "raw," and á-hâ-i, meaning "beings"). This group has three divisions:
1. K’ia-pin-á-hâ-i (game animals): specifically those animals that provide flesh to man.
2. K’iä-shem-á-hâ-i (water animals): applied not only to aquatic animals but to all animals or gods associated sacredly with water, through whom water is requested.
3. Wé-ma-á-hâ-i ("Prey Beings"): applied to prey animals and their representatives among the gods.

Finally, we have:
Ak-na-á-hâ-i (the "Done Beings"): referring to mankind (from ák-na, meaning "cooked" or "ripe").