Zuni Fetiches
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Frank Hamilton Cushing >> Zuni Fetiches
The fetich of the yellow Coyote (Sus-k'i thlup-tsi-na), of the North, is
represented in Plate V, Fig. 1. The original is of compact white
limestone stained yellow. The attitude is that of a coyote about to
pursue his prey (la-hi-na i-mo-na), which has reference to the
intemperate haste on the part of this animal, which usually, as in the
foregoing tradition, results in failure.
The fetich of the blue Coyote, of the West (Sus-k'i
lo-k'ia-na--signifying in reality blue gray, the color of the coyote,
instead of blue=thli-a-na), is shown, in Plate V, Fig. 2. This fetich is
also of compact white limestone, of a yellowish gray color, although
traces of blue paint and large turkois eyes indicate that it was
intended, like Plate III, Fig. 3, to represent the God of the West.
The fetich of the red Coyote (Sus-k'i a-ho-na), of the South, is
represented by Plate V, Fig. 4, which, although of white
semi-translucent calcite, has been deeply stained with red paint.
[Illustration: THE COYOTE FETICHES OF THE CHASE--HUNTER GOD OF THE
WEST.]
[Illustration: WILD CAT FETICHES OF THE CHASE--HUNTER GOD OF THE
SOUTH.]
Two examples of the fetich of the white Coyote (Sus-k'i k'o-ha-na), of
the East, are shown in Plate V, Figs. 4 and 5. They are both of compact
white limestone. The first is evidently a natural fragment, the feet
being but slightly indicated by grinding, the mouth by a deep cut
straight across the snout, and the eyes by deeply drilled depressions,
the deep groove around, the neck being designed merely to receive the
necklace. The second, however, is more elaborate, the pointed chin,
horizontal tail, and pricked-up ears being distinctly carved, and yet in
form the specimen resembles more a weasel than a coyote.
The fetich of the many-colored Coyote (Sus-k'i i-to-pa-nah-na-na), of
the Upper regions, is reproduced in Plate V, Fig. 6, which represents
the male and female together, the latter being indicated merely by the
smaller size and the shorter tail. They are both of aragonite. This
conjoined form of the male and female fetiches is rare, and is
significant of other powers than those of the hunt.
The black Coyote (Sus-k'i shi-k'ia-na), of the Lower regions, is
represented by Plate V, Fig. 7, the original of which is of compact
white limestone or yellowish-gray marble, and shows traces of black
paint or staining.
THE WILD-CAT--HUNTER GOD OF THE SOUTH.
The fetiches of the Wild Cat, the principal of which is God of the
South, are represented on Plate VI. They are characterized by short
horizontal tails and in most cases by vertical faces and short ears,
less erect than in the fetiches of the Coyote.
Plate VI, Fig. 1, represents the fetich of the yellow Wild Cat (Te-pi
thlup-tsi-na) of the North. Although of yellow limestone, it is stained
nearly black with blood. A long, clearly-chipped arrow-point of
chalcedony is bound with blood-stained cotton cordage along the right
side of the figure, and a necklace of white shell beads (Ko-ha-kwa),
with one of black stone (Kewi-na-kwa) among them, encircles the neck.
Plate VI, Fig. 2, represents the fetich of the blue Wild Cat (Te-pi
thli-a-na), of the West. It is formed from basaltic clay of a
grayish-blue color, and is furnished with an arrow-point of jasper (jasp
vernis), upon which, is laid a small fragment of turkois, both secured
to the back of the specimen with sinew taken from the animal
represented. Plate VI, Fig. 3, likewise represents the fetich of the
Wild Cat of the West. It is a fragment from a thin vein of malachite and
azurite, or green and blue carbonate of copper, and has been but little
changed from its original condition.
Plate VI, Fig. 4, represents the red Wild Cat (Te-pi a-ho-na), of the
South. Although formed from gypsum or yellow limestone, its color has
been changed by the application of paint. It is supplied with the usual
necklace and arrow-point of the perfect fetich, secured by bands of
sinew and cotton.
Both Figs. 5 and 6 of Plate VI represent the fetich of the white Wild
Cat (Te pi k'o-ha-na), of the East, and are of compact white limestone
carefully fashioned and polished, the one to represent the perfect
animal, the other the f[oe]tus. This specimen, like Plate V, Fig. 6, has
a significance other than that of a mere fetich of the chase, a
significance connected with the Phallic worship of the Zunis, on which
subject I hope ere many years to produce interesting evidence.
Plate VI, Fig. 7, represents the fetich of the many-colored Wild Cat
(Te-pi su-pa-no-pa), of the Upper regions, which is made of basaltic
clay, stained black with pitch and pigment, and furnished with a flake
of flint and a small fragment of chrysocolla, both of which are attached
to the back of the figure with a binding of sinew.
Plate VI, Fig. 8, represents, according to the Zunis, a very ancient and
valued fetich of the black Wild Cat (Te-pi shi-k'ia-na), of the Lower
regions. It is little more than a concretion of compact basaltic rock,
with slight traces of art. Its natural form, however, is suggestive of
an animal. Long use has polished its originally black surface to the hue
of lustrous jet.
THE WOLF--HUNTER GOD OF THE EAST.
The fetiches of the Wolf, God of the East, and of his younger brothers
(Iu-na-wi-ko we-ma-we) are represented on Plate VII. They are
characterized by erect attitudes, usually oblique faces, pricked-up
ears, and "hanging tails."
Plate VII, Fig. 1, is a representation of the fetich of the yellow Wolf
(Iu-na-wi-ko thlup-tsi-na), of the North. It is of yellow indurated
clay-stone. In this example the legs are much longer than in most
specimens, for nearly all these figures are either natural fragments or
concretions slightly improved on by art, or are figures which have been
suggested by and derived from such fragments or concretions. Moreover,
the ceremonials to be described further on require that they should be
"able to stand alone"; therefore they are usually furnished with only
rudimentary legs. The tail is only indicated, while in nearly all other
Wolf fetiches it is clearly cut down the rump, nearly to the gambol
joint.
Plate VII, Fig. 2, represents a fetich of the blue Wolf (Iu-na-wi-ko
thli-a-na), of the West. It is of gray sandstone, stained first red,
then blue, the latter color being further indicated by settings of green
turkois on either side and along the back, as well as in the eyes.
Plate VII, Fig. 3, represents the fetich of the red Wolf (Iu-na-wi-ko
a-ho-na), of the South. It is but crudely formed from a fragment of
siliceous limestone, the feet, ears, and tail being represented only by
mere protuberances. Although the material is naturally of a
yellowish-gray color, it has been stained red.
Plate VII, Fig. 4, represents the fetich of the white Wolf (Iu-na-wi-ko
k'o-ha-na), of the East. It is of very white, compact limestone. The
hanging tail, erect ears, attitude, &c., are better shown in this than
perhaps in any other specimen of the class in the collection. It has,
however, been broken through the body and mended with black pitch.
[Illustration: WOLF FETICHES OF THE CHASE--HUNTER GOD OF THE EAST.]
[Illustration: EAGLE FETICHES OF THE CHASE--HUNTER GOD OF THE UPPER
REGIONS.]
Plate VII, Fig. 5, represents the fetich, of the many-colored Wolf
(Iu-na-wi-ko i-to-pa-nah-na-na), of the Upper regions. The original is
of fine-grained sandstone of a gray color, stained in some places
faintly with red and other tints. The mouth, eyes, ear tips, and tail
have been touched with black to make them appear more prominent.
Plate VII, Fig. 6, represents the fetich of the black Wolf (Iu-na-wi-ko
shi-k'ia-na), of the Lower regions. Although uncommonly large and
greatly resembling in form the bear, it possesses the oblique face,
upright ears, hanging tail, and other accepted characteristics of the
Wolf.
THE EAGLE--HUNTER GOD OF THE UPPER REGIONS.
The fetiches of the Eagle, God of the Upper regions, and his younger
brothers of the other regions (K'iae[']-k'iae-li we-ma-we) are represented
on Plate VIII. They are characterized merely by rude bird forms, with
wings either naturally or very conventionally carved (Figs. 3 and 6).
Further details are rarely attempted, from the fact that all the other
principal prey animals are quadrupeds, and the simple suggestion of the
bird form is sufficient to identify the eagle among any of them.
Plate VIII, Fig. 1, represents the fetich of the yellow Eagle
(K'iae[']-k'iae-li thlup-tsi-na), of the Northern skies. It consists
merely of the head and shoulders, very rudely formed of white limestone
and painted with yellow ocher. This specimen is doubtless a natural
fragment very little altered by art.
Plate VIII, Fig. 2, represents the fetich of the blue Eagle
(K'iae[']-k'iae-li lo-k'ia-na), of the Western skies. It is quite
elaborately carved, supplied with a pedestal, and pierced through the
body to facilitate suspension. For during ceremonials, to be described
further on, the fetiches of the Eagle are usually suspended, although
sometimes, like those of the quadrupeds, they are placed on the floor,
as indicated by the pedestal furnished to this specimen. Although of
compact white limestone, this fetich is made to represent the blue Eagle
by means of turkois eyes and a green stain over the body. A small pink
chalcedony arrow-point is attached to the back between the wings by
means of a single sinew band passed around the tips of the latter and
the tail and under the wings over the shoulders.
Plate VIII, Fig. 3, represents the fetich of the red Eagle
(K'iae[']-k'iae-li a-ho-na), of the Southern skies. Like Fig. 42, this is
doubtless a nearly natural fragment of very fine-grained red sandstone,
the wings being indicated by deep lines which cross over the back, and
the rump grooved to receive the cord with which to secure to the back an
arrow-point. The breast is perforated.
Plate VIII, Fig. 4, is a nearly natural fragment of compact white
limestone, representing the white Eagle (K'iae[']-k'iae-li k'o-ha-na), of
the Eastern skies. No artificial details, save the eyes, which are
faintly indicated, have been attempted on this specimen.
Plate VIII, Fig. 5, represents, in compact yellow limestone, the
speckled Eagle (K'iae[']-k'iae-li su-tchu-tchon-ne) of the Upper regions,
the drab color of the body being varied by fragments of pure turkois
inserted into the eyes, breast, and back. A notch in the top and front
of the head probably indicates that the specimen was once supplied with
a beak, either of turkois or of white shell. It is perforated lengthwise
through the breast.
Plate VIII, Fig. 6, is a representation of a thoroughly typical
conventional fetich of the black Eagle (K'iae[']-k'iae-li kwin-ne) of the
Lower regions. It is of calcite, stained lustrous black. A cotton cord
around the neck supplies the place of the original "necklace."
THE MOLE--HUNTER GOD OF THE LOWER REGIONS.
The fetiches of the Mole, or God of the Lower regions (K'iae[']-lu-tsi
we-ma-we, in the sacred orders; Mai-tu-pu we-ma-we, in the order of the
Hunt), are represented in the collection by only two specimens, Plate
II, Fig. 6, and Plate IX, Fig. 1. The figure of a third specimen, taken
from one of my sketches of the original in Zuni, is given on Plate III,
Fig. 5.
These fetiches being unpopular, because considered less powerful than
those of the larger gods of prey, are very rare, and are either rude
concretions with no definite form (Plate II, Fig. 6), or almost equally
rude examples of art, as in Plate IX, Fig. 1, which represents the
fetich of the white Mole (Mai-tu-pu ko-ha-na) of the Eastern Lower
regions. It consists merely of a natural slab of fine white limestone.
Nevertheless, value is sometimes attached to the Mole, from the fact
that it is able by burrowing to lay traps for the largest game of earth,
which it is supposed to do consciously. For this reason it is sometimes
represented with surprising fidelity, as in Plate III, Fig. 5.
THE GROUND OWL AND THE FALCON.
The fetiches of the Ground Owl (the Prairie Dog
variety--Thla-po-po-ke'-a' we-ma-we) of all regions, are still more
rarely represented and even less prized than those of the Mole. The only
example in the collection is reproduced in Plate IX, Fig. 2. The
original is quite carefully formed of soft white limestone, and is
perforated to facilitate suspension.
The Falcon fetiches (Pi-pi we-ma-we) are included in the Eagle species,
as they are called the younger brothers of the Eagle, and supply the
place of the red Eagle which variety is met with very rarely.
[Illustration: THE MOLE AND THE GROUND-OWL FETICHES--HUNTER GODS OF THE
LOWER REGIONS AND ALL REGIONS.
THE NAVAJO FETICHES--PHALLIC GODS OF THE FLOCKS.]
THEIR RELATIVE VALUES.
The relative value of these varieties of fetiches depends largely upon
the rank of the Animal god they represent. For instance, the Mountain
Lion is not only master of the North, which takes precedence over
all the other "ancient sacred spaces" (Te-thlae-shi-na-we) or regions,
but is also the master of all the other Prey gods, if not of all other
terrestrial animals. Notwithstanding the fact that the Coyote, in the
Order of the Hunt (the Coyote society or the Sa-ni-a-k'ia-kwe), is given
for traditional reasons higher _sacred_ rank than the Mountain Lion, he
is, as a Prey Being, one degree lower, being god of the West, which
follows the North, in order of importance. Hence we find the Mountain
Lion and Coyote fetiches far more prized than any of the others, and
correspondingly more numerous. The Coyote in rank is younger brother of
the Mountain Lion, just as the Wild Cat is younger brother of the
Coyote, the Wolf of the Wild Cat, and so on to the Mole, and less
important Ground Owl. In relationship by blood, however, the yellow
Mountain Lion is accounted older brother of the blue, red, white,
spotted, and black Mountain Lions; the blue Coyote, older brother of the
red, white, yellow, mottled or spotted, and black Coyotes. So the Wild
Cat of the South is regarded as the older brother of the Wild Cats of
all the other five regions. And thus it is respectively with, the Wolf,
the Eagle, and the Mole. We find, therefore, that in the North all the
gods of Prey are represented, as well as the Mountain Lion, only they
are yellow. In the West all are represented, as well as the Coyote, only
they are blue; and thus throughout the remaining four regions.
The Mountain Lion is further believed to be the special hunter of the
Elk, Deer, and Bison (no longer an inhabitant of New Mexico). His fetich
is, therefore, preferred by the hunter of these animals. So, also, is
the fetich of the Coyote preferred by the hunter of the Mountain Sheep;
that of the Wild Cat, by the hunter of the Antelope; that of the Wolf,
by the hunter of the rare and highly-valued O-ho-li; those of the Eagle
and Falcon, by the hunter of Rabbits; and that of the Mole, by the
hunter of other small game.
The exception to this rule is individual, and founded upon the belief
that any one of the gods of Prey hunts to some extent the special game
of all the other gods of Prey. Hence, any person who may discover either
a concretion or natural object or an ancient fetich calling to mind or
representing any one of the Prey gods will regard it as his special
fetich, and almost invariably prefer it, since he believes it to have
been "meted to" him (a['n]-ik-tchi-a-k'ia) by the gods.
THEIR CUSTODIAN.
Although these fetiches are thus often individual property, members of
the Sa-ni-a-k'ia-kwe, and of the Eagle and Coyote gentes, as well as
priests included in the Prey God Brotherhood, are required to deposit
their fetiches, when not in use, with the "Keeper of the Medicine of the
Deer" (Nal-e-ton i-lo-na), who is usually, if not always, the head
member of the Eagle gens.
It rests with these memberships and these alone to perfect the fetiches
when found, and to carry on at stated intervals the ceremonials and
worship connected with them.
When not in use, either for such ceremonials or for the hunt, these
tribal fetiches are kept in a very ancient vessel of wicker-work, in the
House of the Deer Medicine (Nal-e-ton in-kwin), which is usually the
dwelling place of the keeper.
THE RITES OF THEIR WORSHIP.
THE DAY OF THE COUNCIL OF THE FETICHES.
The principal ceremonial connected with the worship of the Prey Beings
takes place either a little before or after the winter solstice or
national New Year.
This is due to the fact that many of the members of the above-mentioned
associations also belong to other societies, and are required on the
exact night of the New Year to perform other religious duties than those
connected with the fetich worship. Hence, the fetiches or gods of prey
have their special New Year's day, called We-ma-a-wa u-pu-k'ia te-wa-ne
("The day of the council of the fetiches").
On this occasion is held the grand council of the fetiches. They are all
taken from their place of deposit and arranged, according to species and
color, in front of a symbolic slat altar on the floor of the council
chamber in a way I have attempted to indicate, as far as possible, by
the arrangement of the figures on the plates, the quadrupeds being
placed upright, while the Eagles and other winged fetiches are suspended
from the rafters by means of cotton cords. Busily engaged in observing
other ceremonials and debarred from actual entrance, until my recent
initiation into the Priesthood of the Bow, I have unfortunately never
witnessed any part of this ceremonial save by stealth, and cannot
describe it as a whole. I reserve the right, therefore, to correct any
details of the following at some future day.
The ceremonials last throughout the latter two-thirds of a night. Each
member on entering approaches the altar, and with prayer-meal in hand
addresses a long prayer to the assembly of fetiches, at the close of
which he scatters the prayer-meal over them, breathes on and from his
hand, and takes his place in the council. An opening prayer-chant,
lasting from one to three hours, is then sung at intervals, in which
various members dance to the sound of the constant rattles, imitating at
the close of each stanza the cries of the beasts represented by the
fetiches.
At the conclusion of the song, the "Keeper of the Deer Medicine," who
is master priest of the occasion, leads off in the recitation of a long
metrical ritual, in which he is followed by the two warrior priests with
shorter recitations, and by a prayer from another priest (of uncertain
rank). During these recitations, responses like those of the litany in
the Church of England may be heard from the whole assembly, and at their
close, at or after sunrise, all members flock around the altar and
repeat, prayer-meal in hand, a concluding invocation. This is followed
by a liberal feast, principally of game, which is brought in and served
by the women, with additional recitations and ceremonials. At this
feast, portions of each kind of food are taken out by every member for
the Prey gods, which portions are sacrificed by the priests, together
with the prayer plume-sticks, several of which are supplied by each
member.
CEREMONIALS OF THE HUNT.
Similar midnight ceremonials, but briefer, are observed on the occasion
of the great midwinter tribal hunts, the times for which are fixed by
the Keeper of the Deer Medicine, the master and warrior priests of the
Sa-ni-a-k'ia-kwe; and the religious observances accompanying and
following which would form one of the most interesting chapters
connected with the fetich worship of the Zuni's.
These ceremonials and tribal hunts are more and more rarely observed, on
account of the scarcity of game and of the death a few years since of
the warrior priest above mentioned, without whose assistance they cannot
be performed. This position has been recently refilled, and I hope
during the coming winter to be enabled, not only to witness one of these
observances, but also to join in it; a privilege which will be granted
to me on account of my membership in the order of the Priesthood of the
Bow.
Any hunter, provided he be one privileged to participate in the above
described ceremonials--namely, a Prey brother--supplies himself, when
preparing for the chase, not only with his weapons, &c., but also with a
favorite or appropriate prey fetich. In order to procure the latter he
proceeds, sooner or later before starting, to the House of the Deer
Medicine (Nal-e-ton i[']n-kwin), where the vessel containing the
fetiches is brought forth by the Keeper or some substitute, and placed
before him. Pacing in the direction of the region to which belongs the
particular fetich which he designs to use, he sprinkles into and over
the vessel sacred prayer or medicine meal. Then holding a small quantity
of the meal in his left hand, over the region of his heart, he removes
his head-band and utters the following prayer:
Ma: Lu-k'ia yaet-ton-ne, hom tae-tchu, hom tsi-ta, tom lithl ha
Why! This day, my father, my mother, (to)thee here I
te-kwin-te te-ae-tip, o-na el-le-te-k'ia. Hothl yam a-tae-tchu
unexpectedly have trail overtaken. Soever for my Fathers
(by) road
Ka-ka A[']-shi-wa-ni, we-ma a-shi-wa-ni, K'ia-pin-a-ha-i
sacred dance priest-(gods), Prey priest-(gods), the gods
animal beings
awen ha lithl yam te-li-ki-na yel-le-te-u-k'o-na
theirs I here my sacred things made ready (which)
for them (plumes, etc.,
literally relatives
of the species)
te-li-ki-na i-thle-a-nan tom lithl ha o-na el-le-te-k'ia; tom
sacred things with (me) unto here I road overtaken; unto
bringing thee by (have) thee
trail
lithl ha hael-lo-wa-ti-nan thle-a-u tom an te-ap-k'o-nan
here I good fortune (ad)dress thy own wherewith (thou
hast being)
ae[']n-ti-shem-an a-k'ia yam a-wi-te-lin tsi-ta, ha lithl
wishing for hence, to my all earth mother I here
te-u-su a-k'ia o-ne yathl kwai-k'ia-na.
(with prayer) hence, trail over go out shall.
(-from), prayer
Le-we u-lokh nan thla-na tom te-ap-k'o-nan sho-hi-ta tom
Thus much (of the) great thy wherewith (thou (the) deer thy
world hast being)
pi-nan a-k'ia a-u-la-sho. Awen shi-nan, awen k'iah-kwin
wind by encircle about Their flesh their life fluid
breath (of hence wander around. (blood)
life)
hothl an-ti-she-man a-k'ia, le-hok te-u-su a k'ia ha o-ne
soever wanting hence yonder prayer hence I trail
(from me) with
kwai k'ia-na.
go out (shall).
Kwa-i-no-ti-nam hothl yam te-ap-k'o-nan a-k'ia hom ta
Without fail where- thy wherewith (thou hence (by) to me thou
(unfailingly) soever for me hast being)
ke-tsae-ti-k'ia-na. Hom ta te-k'o-ha-na an-ik tchi-a-tu.
happy (make, do). Unto me thou (the) light meet with (_do_).
FREE TRANSLATION.
Why (of course)--
This day, my father (or, my mother), here I, (as if) unexpectedly, meet
thee with whatsoever I have made ready of the sacred things of my
fathers, the priest gods of the sacred dances, the priest gods of the
Prey (beings). These sacred things bringing I have here overtaken thee,
and with their good fortune I here address thee. Wishing for that
whereby thou hast being, I shall go forth from here prayerfully upon the
trails of my earth-mother.
Throughout the whole of this great country, they whereby thou hast
being, the deer, by the command of thy wind of life (breath), wander
about. It is wishing for their flesh and blood that I shall go forth
yonder prayerfully out over the trails.
Let it be without fail that thou shall make me happy with that whereby
thou hast being. Grant unto me the light of thy favor.
Then scattering forth the prayer-meal in the direction he proposes to
take on the hunt, he chooses from the vessel the fetich, and pressing it
to or toward his lips breaths from, it and exclaims:
Ha! e-lah-kwa, hom tae-tchu (hom tsi-ta), lu-k'ia yaet-ton-ne o-ne
Ah! Thanks, my father, (my mother), this day trails
yaethl eh-kwe ta-pan ha te-u-su a-k'ia, o-ne yaethl kwai-k'ia-na.
over ahead taking I prayer with trails over go out shall.
FREE TRANSLATION.
Ah! Thanks, my father (or, my mother), this day I shall follow (thee)
forth over the trails. Prayerfully over the trails I shall go out.
Should a party be going to the hunt together, all repair to the House of
the Deer Medicine, repeating, one by one, the above prayers and
ceremonial as the fetiches are drawn.
The fetich is then placed in a little crescent-shaped bag of buckskin
which the hunter wears suspended over the left breast (or heart) by a
buckskin thong, which is tied above the right shoulder. With it he
returns home, where he hangs it up in his room and awaits a favorable
rain or snow storm, meanwhile, if but a few days elapse, retaining the
fetich in his own house. If a hunter be not a member of the orders above
mentioned, while he must ask a member to secure a fetich for him, in the
manner described, still he is quite as privileged to use it as is the
member himself, although his chances for success are not supposed to be
so good as those of the proper owner.