Their hand weapons were huge stone knives and war clubs shaped like potato-mashers, which were called, it would seem, _iítekati_ (their Yuman name) for, although changed in the Zuñi of today, still strikingly survives in familiar speech as the expression _ítehk‘ya_ or _ítehk‘yäti_, to knock down finally or fatally, and in ceremonial allusion (rather than name) to the old-fashioned and sacred war clubs (which are of identical form) as _ítehk‘yatáwe_, or knocking-down billets, otherwise called face-smashers or pulpers. They sometimes buried the dead--chiefly their medicine men and women, or shamans; but all others were burned (with them personal effects and gifts of kin) and their ashes deposited in pots, etc., at the heads of arroyas, or thrown into streams. They held as fetiches of regenerative as well as protective power certain concretionary stones, some of the larger of which were family heirlooms and kept as household gods, others as tribal relics and amulets, like the canopas and huacas of ancient Peru. These nodules were so knobbed, corrugated, and contorted that they were described when seen elsewhere by the early Spanish writers as bezoars, but they were really derived from the sources of arroyas, or mountain torrents, in the beds of which they are sometimes found, and being thus always water-worn were regarded as the seed of the waters, the source of life itself. Hence they were ceremoniously worshiped and associated with all or nearly all the native dances or dramaturgies, of which dances they were doubtless called by their old time possessors "the ancients," or "stone ancients," a name and in some measure a connection still surviving and extended to other meanings with reference to similar fetich stones among the Zuñis of today. From a study of the remains of these primitive Arizonian ancestors of the Zuñis in the light of present-day Zuñi archaisms, and especially of the creation myths themselves, it would be possible to present a much fuller sketch of them. But that which has already been outlined is sufficiently full, I trust, to prove evidential that the following Zuñi expressions and characteristics were as often derived from this southwestern branch as from the cliff dweller or aboriginal branch of the Zuñi ancestry: The Zuñi name of an outer village wall is _hék‘yapane_, which signifies, it would seem, "cliff-face wall;" for it is derived, apparently, from _héăne_, an extended wall; and _ák‘yapane_, the face of a wide cliff. Thus it is probably developed from the name which at first was descriptive of the encircling rear wall of a cave village, afterward naturally continued to be applied to the rear but encircling or outside wall of a round town, and hence now designates even a straight outer wall of a village, whether of the front or the rear of the houses.