a tribe which has left the savage for the barbaric
condition, we find the bull-roarer. Here, too, the instrument--a 'slat,'
Mr. Gushing calls it--is used as a call to the ceremonial observance of
the tribal ritual. The Zunis have various 'orders of a more or less
sacred and sacerdotal character.' Mr. Cushing writes:--

These orders were engaged in their annual ceremonials, of which little
was told or shown me; but, at the end of four days, I heard one
morning a _deep whirring noise_. Running out, I saw a procession of
three priests of the bow, in plumed helmets and closely-fitting
cuirasses, both of thick buckskin--gorgeous and solemn with sacred
embroideries and war-paint, begirt with bows, arrows, and war-clubs,
and each distinguished by his badge of degree--coming down one of the
narrow streets. The principal priest carried in his arms a wooden
idol, ferocious in aspect, yet beautiful with its decorations of
shell, turquoise, and brilliant paint. It was nearly hidden by
symbolic slats and prayer-sticks most elaborately plumed. He was
preceded by a guardian with drawn bow and arrows, while another
followed, _twirling the sounding slat_, which had attracted alike my
attention and that of hundreds of the Indians, who hurriedly flocked
to the roofs of the adjacent houses, or lined the street, bowing their
heads in adoration, and scattering sacred prayer-meal on the god and
his attendant priests. Slowly they wound their way down the hill,
across the river, and off toward the mountain of Thunder. Soon an
identical procession followed and took its way toward the western
hills. I watched them long until they disappeared, and a few hours
afterward there arose from the top of 'Thunder Mountain' a dense
column of smoke, simultaneously with another from the more distant
western mesa of 'U-ha-na-mi,' or 'Mount of the Beloved.'

Then they told me that for four days I must neither touch nor eat
flesh or oil of any kind, and for ten days neither throw any refuse
from my doors, nor permit a spark to leave my house, for 'This was the
season of the year when the "grandmother of men" (fire) was precious.'

Here then, in Zuni, we have the bull-roarer again, and once more we find
it employed as a summons to the mysteries. We do not learn, however,
that women in Zuni are forbidden to look upon the bull-roarer. Finally,
the South African evidence,