Zuni Fetiches
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Frank Hamilton Cushing >> Zuni Fetiches
During his journey out the hunter picks from the heart of the _yucca_,
or Spanish bayonet, a few thin leaves, and, on reaching the point where
an animal which he wishes to capture has rested, or whence it has newly
taken flight, he deposits, together with sacrifices hereinafter to be
mentioned, a spider knot (ho-tsa-na mu kwi-ton-ne), made of four strands
of these yucca leaves. This knot must be tied like the ordinary
cat-knot, but invariably from right to left, so that the ends of the
four strands shall spread out from the center as the legs of a spider
from its body. The knot is further characterized by being tied quite
awkwardly, as if by a mere child. It is deposited on the spot over which
the heart of the animal is supposed to have rested or passed. Then a
forked twig of cedar is cut and stuck very obliquely into the ground, so
that the prongs stand in a direction opposite to that of the course
taken by the animal, and immediately in front, as it were, of the fore
part of its heart, which is represented as entangled in the knot.
This process, in conjunction with the roar of the animal, which the
fetich represents, and which is imitated by the hunter on the conclusion
of these various ceremonials, is supposed to limit the power of flight
of the animal sought, to confine him within a narrow circle, and,
together with an additional ceremonial which is invariably performed,
even without the other, is supposed to render it a sure prey. This is
performed only after the track has been followed until either the animal
is in sight, or a place is discovered where it has lain down. Then, in
exactly the spot over which the heart of the animal is supposed to have
rested, he deposits a sacrifice of corn pollen (ta-on-ia), sacred black
war paint (tsu-ha-pa)--a kind of plumbago, containing shining particles,
and procured by barter from the Ha-va-su-pai (Coconinos), and from
sacred mines toward the west--and prayer or sacred meal, made from white
seed-corn (emblematic of terrestrial life or of the foods of mankind),
fragments of shell, sand from the ocean, and sometimes turkois or
green-stone, ground very fine, and invariably carried in pouches by all
members of the sacred societies of Zuni. To this mixture sacred shell
beads or coral are sometimes added. Then, taking out the fetich, he
breathes on it and from it, and exclaims "Si!", which signifies "the
time has come," or that everything is in readiness. The exact meaning
may, perhaps, be made clearer by an example. When all preparations have
been made complete for a ceremonial, the word "Si!", uttered by the
master priest of the occasion, is a signal for the commencement of the
ceremonials. It is therefore substituted for "Ma!", used in the
foregoing prayer, whenever any preparations, like sacrifices and
ceremonials, precede the prayer.
With this introduction he utters the accompanying prayer:
Lu-k'ia yaet ton-ne, hom tae-tchu k'ia-pin ha-i, to-pin-te yaet-ton-ne,
This day my father game being, one day
raw
to-pin-te teh-thli-na-ne, tom an o-ne yaethl u-lap-nap-te. Hothl
one night thy own trail over round about However
(even) though.
yam a-wi-te-lin tsi-tau-an to-pin-te i-te-tchu-na hom ta
to me earth mother (with) one step to me thou
your
an-k'o-ha-ti-na. Tom an k'iah-kwin an-ti-shi-ma-na, tom an
shalt grant(favor). Thy own blood wanting, thy own
life-fluid
shi-i-nan an-ti-shi-man a-k'ia tom lithl ha hael-lo-wa-ti-nan
flesh wanting, hence to thee, here I good fortunes
a-thle-a-u thla a-thle-a-u. Le-we ta-kuthl po-ti['] hom
(ad)dress, treasure (ad)dress. Thus much woods round filled to me
all the about
an tom yae[']t-ti-na tsu-ma-k'ie-na. Hom a-tae-tchu, hom ton
mine you grasping strong shall. My all-fathers, to me you
an-k'o-ha-ti-na-wa. Hom ton te-k'o-ha-na an-ik-tchi-a-nap-tu.
favor do (all). To me you light (favor) meet with _do_.
FREE TRANSLATION.
Si! This day, my father, thou game animal, even though thy trail one day
and one night hast (been made) round about; however, grant unto me one
step of my earth-mother. Wanting thy life-blood, wanting thy flesh,
hence I here address to thee good fortune, address to thee treasure.
All ye woods that fill (the country) round about me, (do) grasp for me
strongly. [This expression beseeches that the logs, sticks, branches,
brambles, and vines shall impede the progress of the chased animal.] My
fathers, favor me. Grant unto me the light of your favor, do.
The hunter then takes out his fetich, places its nostrils near his lips,
breaths deeply from them, as though to inhale the supposed magic breath
of the God of Prey, and puffs long and quite loudly in the general
direction whither the tracks tend. He then, utters three or four times a
long low cry of, "Hu-u-u-u!" It is supposed that the breath of the god,
breathed in temporarily by the hunter, and breathed outward toward the
heart of the pursued animal, will overcome the latter and stiffen his
limbs, so that he will fall an easy prey; and that the low roar, as of
the beast of prey, will enter his consciousness and frighten him so as
to conceal from him the knowledge of any approach.
The hunter then rises, replaces his fetich, and pursues the trail with
all possible ardor, until he either strikes the animal down by means of
his weapons, or so worries it by long-continued chase that it becomes an
easy capture. Before the "breath of life" has left the fallen deer (if
it be such), he places its fore feet back of its horns and, grasping its
mouth, holds it firmly closed, while he applies his lips to its nostrils
and breathes as much wind into them as possible, again inhaling from the
lungs of the dying animal into his own. Then letting go he exclaims:
Ha! e-lah-kwa! hom tae-tchu, hom tcha-le. Hom ta ta-sho-na-ne,
All! Thanks! my father, my child. To me thou seeds (of earth)
k'iae-she-ma an-ik-tchi-a-nap-tu. Hom ta te-k'o-ha-na, o-ne, yaethl
water (want) meet (grant) do. To me thou light trail over
(favor)
k'ok-shi, an-ik-tchi-a-nap-tu.
good meet (grant) do.
FREE TRANSLATION.
Ah! Thanks, my father, my child. Grant unto me the seeds of earth
("daily bread") and the gift of water. Grant unto me the light of thy
favor, do.
As soon as the animal is dead he lays open its viscera, cuts through the
diaphragm, and makes an incision in the aorta, or in the sac which
incloses the heart. He then takes out the prey fetich, breathes on it,
and addresses it thus:
Si! Hom tae-tchu, lu-k'ia yaet-ton-ne, lithl k'ia-pin-ha-i an k'iah-kwin
Si! My father this day here Game animal its life-fluid
(blood)
a-k'ia tas i-k'iah-kwi-na, tas i[']-ke-i-nan a-k'ia
hence thou shalt dampen thyself, thou shalt (thy) hence
with, heart with
i'-te-li-a-u-na:
add unto:
FREE TRANSLATION.
Si! My father, this day of the blood of a game being thou shalt drink
(water thyself). With it thou shalt enlarge (add unto) thy heart:
He then dips the fetich into the blood which the sac still contains,
continuing meanwhile the prayer, as follows:
----les-tik-le-a ak'n' ha-i['], k'ia-pin-ha-i an k'iah-kwin, likewise
cooked being, game being its fluid done raw (of life)
shi-i-nan a-k'ia ha's lithl yam i-ke-i-nan i-te-li-a-u-na. flesh hence I
shall here my heart add unto (enlarge). with
FREE TRANSLATION.
--- likewise, I, a "done" being, with the blood, the flesh of a raw
being (game animal), shall enlarge (add unto) my heart.
Which finished, he scoops up, with his hand, some of the blood and sips
it; then, tearing forth the liver, ravenously devours a part of it, and
exclaims, "E-lah-kwa!" (Thanks).
While skinning and quartering the game he takes care to cut out the
_tragus_ or little inner lobe of its ear, the clot of blood within the
heart (ae[']-te mul u-li-k'o-na), and to preserve some of the hair.
Before leaving, he forms of these and of the black paint, corn pollen,
beads of turkois or turkois dust, and sacred shell or broken shell and
coral beads before mentioned, a ball, and on the spot where the animal
ceased to breathe he digs a grave, as it were, and deposits therein,
with prayer-meal, this strange mixture, meanwhile saying the following
prayer:
Si! Lu-k'ia yaet-ton-ne, k'ia-pin-ha-i, to-pin-ta yaet-ton-ne to-pin-ta
Si! This day game being, one day, one
raw
teh-thli-na-ne, le-we tom o-ne yaethl u-lap-na-k'ia tap-te lu-k'ia
night, thus much thy trail over circled about though this
(even)
yaet-ton-ne te-kwin-te te-ae-ti-pa, tom lithl ha an-ah-u'-thla-k'ia.
day (as if) was it thou here I upward pulling
unexpectedly embraced.
Tom lithl ha hae[']l-lo-a-ti-nan thle-a-u. Tom lithl ha
To thee here, I good fortune address To thee here I
o-ne-an thle-a-u. Tom lithl ha thla thle-a-u. Yam
corn pollen address. To thee here I treasure address. By thy
the yellow
an-i-kwan-a-k'ia hae[']l-lo-wa-ti-nan, o-ne-an, thla
knowledge-hence good fortune, the yellow, treasure
i-thle-a-u-na ta thli-mon ha-i i-ya-k'ia-nan hom an
(thyself) shall dress thou new being making shall be my own
(thyself)
te u-su=pe-nan a-k'ia ta yae[']-shu-a i-tu loh k'ia-na.
prayer-speech hence thou conversing come and go (shall).
with,
K'ia-pin-a-ha-i a-te-kwi a-k'ia. Kwa hom i[']-no-ti-nam tun
Game beings relative to with. Not mine fail to
raw animals in the direction
of
a-k'ia tom lithl ha hae[']l-lo-wa-ti-nan, o-ne-an, thla,
hence, to thee here I good fortune, the yellow, treasure
a-thle-a-k'ia. Hom ta te-k'o-ha-na an[']-ik-tchi-a-nap-tu. O-ne
(have) all To me thou light grant (meet) do. Trail
addressed.
yaethl k'ok-shi hom ta tchaw' il-lue[']p o-na ya-k'ia-nap-tu.
over good to me thou children together with, finish, _do_.
trail
FREE TRANSLATION.
Si! This day, game animal, even though, for a day and a night, thy trail
above (the earth) circled about--this day it has come to pass that I
have embraced thee upward (from it). To thee here I address good
fortune. To thee here I address the (sacred) pollen. To thee here I
address treasure. By thy (magic) knowledge dressing thyself with this
good fortune, with this yellow, with this treasure, do thou, in becoming
a new being, converse with (or, of) my prayer as you wander to and fro.
That I may become unfailing toward the Game animals all, I have here
addressed unto thee good fortune, the yellow and treasure.
Grant unto me the light of thy favor.
Grant unto me a good (journey) over the trail of life, and, together
with children, make the road of my existence, do.
During the performance of these ceremonials the fetich is usually
placed in a convenient spot to dry, and at their conclusion, with a
blessing, it is replaced in the pouch. The hunter either seeks further
for game, or making a pack of his game in its own skin by tying the legs
together and crossing them over his forehead like a burden strap,
returns home and deposits it either at the door or just within. The
women then come, and, breathing from the nostrils, take the dead animal
to the center of the room, where, placing its head toward the East, they
lay on either side of its body next to the heart an ear of corn
(significant of renewed life), and say prayers, which, though short, are
not less interesting and illustrative of the subject than those already
given, but which, unfortunately, I cannot produce word for word.
The fetich is returned to the Keeper of the Deer Medicine with
thanksgiving and a prayer, not unlike that uttered on taking it forth,
but which also I am unable to reproduce. It contains a sentence
consigning the fetich to its house with its relatives, speaking of its
quenched thirst, satisfied hunger, and the prospects of future
conquests, etc.
THEIR POWER.
It is believed that without recourse to these fetiches or to prayers and
other inducements toward the game animals, especially the deer tribe, it
would be useless to attempt the chase. Untrammeled by the Medicine of
the Deer, the powers of the fetiches, or the animals of prey
represented, the larger game is unconquerable; and no man, however great
his endurance, is accounted able to overtake or to weary them. It thus
happens that few hunters venture forth without a fetich, even though
they belong to none of the memberships heretofore mentioned. Indeed, the
wearing of these fetiches becomes almost as universal as is the wearing
of amulets and "Medicines" among other nations and Indian tribes; since
they are supposed to bring to their rightful possessors or holders, not
only success in the chase and in war (in the case of the Warriors or
Priests of the Bow), but also good fortune in other matters.
The successful hunter is typical of possession, since the products of
his chase yield him food, apparel, ornament, and distinction. It is
therefore argued with strange logic that, even though one may not be a
hunter, there must exist a connection between the possessions of the
hunter and the possessions of that one, and that principally through the
fetiches. A man therefore counts it the greatest of good fortune when he
happens to find either a natural or artificial object resembling one of
the animals of prey. He presents it to a proper member of the Prey
Brotherhood, together with the appropriate flint arrow-point and the
desirable amount of ornaments (thla-a) for dressing (thle-a-k'ia-na) and
finishing (i-ya-k'ia-na), as soon as possible.
PREY GODS OF THE PRIESTHOOD OF THE BOW.
THE KNIFE-FEATHERED MONSTER, THE MOUNTAIN LION, AND THE GREAT WHITE
BEAR.
The Priesthood of the Bow possesses three fetiches, two of which are of
the We-ma-a-ha-i, (Plate X, Fig. 2, and Plate XI, Fig. 2.) The other is
sometimes classed with these, sometimes with the higher beings, and may
be safely said to form a connecting link between the idolatry proper of
the Zunis and their fetichism. These three beings are, the Mountain Lion
(Plate X, Pig. 2), the great White Bear (Plate XI, Fig. 2), (Ai[n,]-shi
k'o-ha-na--the god of the scalp-taking ceremonials), and the
Knife-feathered Monster (A-tchi-a lae-to-pa), (Plate X, Fig. 1).
This curious god is the hero of hundreds of folklore tales, and the
tutelar deity of several of the societies of Zuni. He is represented as
possessing a human form, furnished with flint knife-feathered pinions,
and tail. His dress consists of the conventional terraced
cap(representative of his dwelling-place among the clouds), and the
ornaments, badge, and garments of the Ka[']-ka. His weapons are the
Great Flint-Knife of War, the Bow of the Skies (the Rain-bow), and the
Arrow of Lightning, and his guardians or warriors are the Great Mountain
Lion of the North and that of the Upper regions.
He was doubtless the original War God of the Zunis, although now
secondary, in the order of war, to the two children of the Sun mentioned
at the outset.
Anciently he was inimical to man, stealing and carrying away to his city
in the skies the women of all nations, until subdued by other gods and
men of magic powers. At present he is friendly to them, rather in the
sense of an animal whose food temporarily satisfies him than in the
beneficent character of most of the gods of Zuni.
[Illustration: SHIELD AND FETICH OF THE PRIESTHOOD OF THE BOW.]
[Illustration: SHIELD AND FETICH OF THE PRIESTHOOD OF THE BOW.]
Both the Great White Bear and the Mountain Lion of the War Priesthood
are, as well as the Knife-feathered Demon, beings of the skies. For this
reason the fetich of the Mountain Lion of the skies (of aragonite) is
preferred by a Priest of the Bow above all other kinds or colors.
Unfortunately, none of the fetiches of this priesthood are to be found
in the collections of the Bureau, and but one, with its pouch, has been
reproduced from the original, which is in my possession. It was not
presented to me with my other paraphernalia on the night of the final
ceremonials of my initiation into the Priesthood of the Bow, but some
months afterward when I was about to start on a dangerous expedition. At
this time I was charged with carefully preserving it during life as my
special fetich, and instructed in the various usages connected with
it. The other was drawn from a sketch made by myself of a fetich in
Zuni.
These fetiches--more usually of the Mountain Lion than of the others;
very rarely of the Knife-feathered Demon--are constantly carried by the
warriors when abroad in pouches like those of the Hunters, and in a
similar manner. They are, however, not returned to the headquarters of
the society when not in use; but, being regarded, with the other
paraphernalia of their possessor, as parts of his Sa-wa-ni-k'ia, are
always kept near him.
RESEMBLANCE TO THE PREY GODS OF THE HUNT.
The perfect fetich of this order differs but little from those of the
Hunters, save that it is more elaborate and is sometimes supplied with a
minute heart of turkois bound to the side of the figure with sinew of
the Mountain Lion, with which, also, the arrow-point is invariably
attached, usually to the back or belly. The precious beads of shell,
turkois, coral, or black stone, varied occasionally with small univalves
from the ocean, are bound over all with a cotton cord. These univalves,
theoliva (tsu-i-ke-i-nan-ne=heartshell), are, above all other shells,
sacred; and each is emblematic of a god of the order. The wrist badges
of the members are also made of these shells, strung on a thong of
buckskin taken from the enemy. The arrow-point, when placed on the back
of the fetich, is emblematic of the Knife of War (Sa-wa-ni-k'ia
ae[']-tchi-en-ne), and is supposed, through the power of Sa-wa-ni-k'ia or
the "magic medicine of war" (?) to protect the wearer from the enemy
from behind or from other unexpected quarters. When placed "under the
feet" or belly, it is, through the same power, considered capable of
effacing the tracks of the wearer, that his trail may not be followed by
the enemy.
THE RITES OF THEIR WORSHIP.
The ceremonial observed by a Priest of the Bow, when traveling alone in
a country where danger is to be apprehended from the enemy, may be taken
as most illustrative of the regard in which the fetiches of his order
are held.
Under such circumstances the warrior takes out his fetich from the
pouch, and, scattering a pinch or two of sacred flour toward each of the
four quarters with his right hand, holds it in his left hand over his
breast, and kneels or squats on the ground while uttering the
accompanying prayer:
Si! Lu-k'ia yaet-ton-ne, hom a-tae-tchu K'ia-pin-a-ha-i le-we
Si! This day, my Fathers, Animal Beings, (all)
thus much
i-na-kwe po-ti-tap-te hom ton te-hi-a-na-we. Ethl
(by) enemies filled through me ye precious render Not
(all do).
tel-i-kwen-te thlothl tchu-a i-na-kwe hom kwa'-hothl a-k'ia
that (in any)way soever whom (of the) enemy my whatsoever with
unexpected
a-tsu-ma-na-wam-i-k'ia-na. Lu-k'ia yaet-ton-ne hom to le'-na
daring (existence) (pl.) shall. This day to me ye thus
[At this point, while-still continuing the prayer, he scratches or cuts
in the earth or sands with the edge of the arrow-point, which is lashed
to the back or feet of the fetich, a line about five or six inches in
length].
ai[']-yael-la-na-wa. Ethl thlothl-tchu-a i-na-kwe
shelter(pl.)shall give. Not that whomsoever (of the) enemy
shield
i-pi-kwai-nam-tun a-k'ia hom ton ai-yael-la-na-wa.
pass themselves through to hence to me ye shelter shield (pl.)
shall (give),
[Here he scratches a second line.] Hak-ti-tae[']sh-a-na,
Tail-long (Mountain Lion),
[scratches a third line.] Ae-tchi-a-lae[']-to-pa, [scratches a fourth
Knife-feathered,
line] hom ton i-ke-i-nan ai-yael-la-na-wa.
my ye heart shelter shield(pl.)
shall give.
[These lines, although made immediately in front of the speaker, relate
to the four points of the compass, the other two regions not being taken
into account, since it is impossible for the enemy to bring harm from
either above or below the plane on which the subject moves. It may be
well to add, also, that four (the number of the true fingers) is the
sacred numeral of the Zunis, as with most all Indian tribes and many
other lower races.]
FREE TRANSLATION.
Si! This day, my fathers, ye animal gods, although this country be
filled with enemies, render me precious. That my existence may not be in
any way so ever unexpectedly dared by the enemy, thus, O! shelter give
ye to me (from them). (In order) that none of the enemy may pass through
(this line) hence, O! shelter give ye to me (from them). Long Tail
[Mountain Lion], Knife-feathered [God of the Knife Wings], O! give ye
shelter of my heart from them.
On the conclusion of this prayer the fetich is breathed upon and
replaced, or sometimes withheld until after the completion of the
war-song and other chants in which the three gods mentioned above are,
with others, named and exhorted, thereby, in the native belief,
rendering protection doubly certain. I am of course thoroughly familiar
with these war chants, rituals, etc. They abound in archaic terms and
are fraught with great interest, but belong more properly to another
department of Zuni worship than that of the mere fetichism; as, indeed,
do most other recitations, chants, etc., of the War society, in any way
connected with this worship.
Before following the trail of an enemy, on rinding his camp, or on
overtaking and destroying him, many ceremonials are performed, many
prayers are uttered, much the same as those described relative to the
chase, save that they are more elaborate and more irrelevant to the
subject in hand. As with the Hunter, so with the Warrior, the fetich is
fed on the life-blood of the slain.
OTHER FETICHES.
FETICHES OF NAVAJO ORIGIN.
THE PONY.
Among other specimens in the collection to which these notes relate are
several pieces representing the horse and domesticated sheep, of which
Plate IX, Figs. 3 and 4, are the best examples. Both are of Navajo
importation, by which tribe they are much prized and used. The original
of Fig. 3 represents a saddled pony, and has been carefully carved from
a small block of compact white limestone veined like Italian marble.
This kind of fetich, according to the Zunis, is manufactured at will by
privileged members of the Navajo nation, and carried about during
hunting and war excursions in "medicine bags," to insure the strength,
safety, and endurance of the animals they represent.
THE SHEEP.
Plate IX, Fig. 4, represents a superb large sheep fetich of
purplish-pink fluorspar, the eyes being inlaid with small turkoises.
Such are either carried about by the shepherds or kept in their huts,
and, together with certain ceremonials, are supposed not only to secure
fecundity of the flocks, but also to guard them against disease, the
animals of prey, or death by accident.
AMULETS AND CHARMS.
In addition to the animal fetiches heretofore described, many others are
found among the Zunis as implements of their worship, and as amulets or
charms for a variety of purposes. The painted and plumed prayer-sticks
are of this character.
The amulets proper may be roughly divided into three classes:
1. Concretions and other strange rock formations, which, on account of
their forms, are thought to have been portions of the gods, of their
weapons, implements, and ornaments, their te-ap-ku-na-we (the
wherewithals of Being).
2. The sacred relics of the gods, which are supposed to have been given
to man directly by their possessors, in the "days of the new," and
include the "Gifts of the Gods" (yel-le-te-li-we).
3. The magic "medicines" which are used as protective, curative, and
productive agencies, and are known as the e ta-we and a-kwa-we (the
"contained" and the "medicines").
One object, a mere concretion, will have something about it suggesting
an organ of the human body. (See, for example, Fig. 1.) It will then be
regarded as the genital organ of some ancient being, and will be highly
prized, not only as a means of approaching the spirit of the god to whom
it is supposed to have once belonged, but also as a valuable aid to the
young man in his conquests with the women, to the young woman in her
hope to bear male children.