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."

THE WORSHIP OF ANIMALS.

It naturally follows from the Zuni's philosophy of life, that his
worship, while directed to the more mysterious and remote powers of
nature, or, as he regards them, existences, should relate more
especially to the animals; that, in fact, the animals, as more nearly
related to himself than are these existences, more nearly related to
these existences than to himself, should be frequently made to serve as
mediators between them and him. We find this to be the case. It follows
likewise that in his inability to differentiate the objective from the
subjective, he should establish relationships between natural objects
which resemble animals and the animals themselves; that he should even
ultimately imitate these animals for the sake of establishing such
relationships, using such accidental resemblances as his _motives_, and
thus developing a conventionality in all art connected with his worship.
It follows that the special requirements of his life or of the life of
his ancestors should influence him to select as his favored mediators or
aids those animals which seemed best fitted, through peculiar
characteristics and powers, to meet these requirements. This, too, we
find to be the case, for, preeminently a