The phenomena of nature, being more mysterious, were thought to be more closely related to the higher gods. If there was drought in the land, the priests prayed for rain from the housetops, as the Prophet Elijah did in the wilderness. Each year, in the month of June, they went up to the top of the highest mountain, which they called the "Mother of Rain," to perform some secret ceremony touching the coming harvest. And because rain seldom falls in this country, they made earnest supplication to water, as a beneficent spirit, who ascended and descended the heavens in their sight, and to the sun as the twin deity in whom lay the power of life and death,—to ripen the harvest or wither all living things away into dust. Like the ancient Egyptians, of whom they constantly remind us, the Zuñi believed animals possessed certain mystic powers, not belonging to man, so investing them with a sacred character. Beasts of prey were supposed to have magic power over other animals, hence the bear stood higher in the Zuñi mythology than the deer or antelope. The Indians call this magic power medicine, but the Zuñi gave it form to his own mind—the substance of a thing unseen—by making a stone image of the particular animal he had chosen for his medicine, which he carried with him to war or the chase as a charm of highest virtue. We call this fetich-worship. Each pueblo had one or more close, underground cells[2] in which certain mysterious rites, connected, it is believed, with the worship of the people, were solemnized. We are told that, at Pecos, the priests kept watch night and day over a sacred fire, which was never suffered to go out for a single moment, for fear some calamity would instantly happen to the tribe. It is also said that when Pecos was assaulted and sacked by a hostile tribe, the priests kept their charge over the sacred fire while the tumult of battle raged about them. And when, at length, the tribe itself had nearly died out, the survivors took the sacred fire with them to another people, beyond the mountains, where it is kept burning as the symbol of an ever-living faith. [Illustration: RUINS OF PECOS.] Another legend goes on to say that an enormous serpent was kept in a den in the temple of Pecos to which on certain occasions living men were thrown as a sacrifice. Both legends would seem to point to Pecos as a holy place, from which the priests gave out instruction to the people, as of old they did from the temples of the heathen gods. The tradition of the origin of the Zuñi, as told by Mr. Cushing, is almost identical with that held by the Mandans of the Upper Missouri. Each says the race sprung from the earth itself, or rather that the first peoples lived in darkness and misery in the bowels of the earth, until at length they were led forth into the light of day by two spirits sent from heaven for their deliverance, as the Zuñi say, or by discovering a way out for themselves, as the Mandans say.[3]