It naturally follows from the Zuñi'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 man of war and the chase, like all savages, the Zuñi has chosen above all other animals those which supply him with food and useful material, together with the animals which prey on them, giving preference to the latter. Hence, while the name of the former class is applied preferably as a _general_ term to all animals and animal gods, as previously explained, the name of the latter is used with equal preference as a term for all fetiches (Wé-ma-we), whether of the prey animals themselves or of other animals and beings. Of course it is equally natural, since they are connected with man both in the scale of being and in the power to supply his physical wants more nearly than are the higher gods, that the animals or animal gods should greatly outnumber and even give character to all others. We find that the Fetiches of the Zuñis relate mostly to the animal gods, and principally to the prey gods. ORIGIN OF ZUÑI FETICHISM. This fetichism seems to have arisen from the relationships heretofore alluded to, and to be founded on the myths which have been invented to account for those relationships. It is therefore not surprising that those fetiches most valued by the Zuñis should be either natural concretions (Plate I, Fig. 6), or objects in which the evident original resemblance to animals has been only heightened by artificial means (Plate IV, Fig. 7; Plate V, Fig. 4; Plate VI, Figs. 3,6, 8; Plate VIII, Figs. 1, 3, 4, 5; Plate IX, Fig. 1).