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28 chapters
INTRODUCTION.
INTRODUCTION.
All that remains of the once populous pueblo of Sia is a small group of houses and a mere handful of people in the midst of one of the most extensive ruins of the Southwest ( Pl. i ) the living relic of an almost extinct people and a pathetic tale of the ravages of warfare and pestilence. This picture is even more touching than the infant’s cradle or the tiny sandal found buried in the cliff in the canyon walls. The Sia of to-day is in much the same condition as that of the ancient cave and clif
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COSMOGONY.
COSMOGONY.
The Sia have an elaborate cosmogony, highly colored with the heroic deeds of mythical beings. That which the writer here presents is simply the nucleus of their belief from which spring stories in infinite numbers, in which every phenomenon of nature known to these people is accounted for. Whole chapters could be devoted to the experiences of each mythical being mentioned in the cosmogony. In the beginning there was but one being in the lower world, Sûs´sîstinnako, a spider. At that time there w
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CULT SOCIETIES.
CULT SOCIETIES.
Ût´sĕt, being directed in all things by Sûs´sĭstinnako, originated the cult societies of the lower world, giving to certain of them the secrets for the healing of the sick. The societies are mentioned in their line of succession, most of them having been named for the animals of which they were composed. The first society organized was the Ka´pĭna, which included only the spider people, its ho´-na-ai-te, [12] or theurgist, being Sûs´sĭstinnako himself; and as the members of this society were dir
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RAIN CEREMONIAL OF THE SNAKE SOCIETY.
RAIN CEREMONIAL OF THE SNAKE SOCIETY.
The morning was spent by the ho´naaite (theurgist) and his vicar in the preparation of hä´chamoni [16] and plume offerings. The hä´chamoni are symbolic of the beings to whom they are offered, the messages or prayers being conveyed through the notches upon the sticks. These symbols frequently have hĕr´rotuma (more slender sticks representing the official staff) bound to them with threads of yucca; Pls. xi and xii show an incomplete set of hä´chamoni before the plume offerings are appended, which
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RAIN CEREMONIAL OF THE GIANT SOCIETY.
RAIN CEREMONIAL OF THE GIANT SOCIETY.
About noon the ho´naaite, who was nude except the breechcloth, left his seat by the fireside in the ceremonial chamber, where his vicar had been assisting him during the morning in cutting willows and preparing hä´chamoni, and proceeded to make a sand painting in the east end of the room, and when this was completed he erected the slat altar ( Pl. xviii a ). During the preparation of the sand painting ( b ) the vicar remained at his post at work upon the hä´chamoni. When the two female members,
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FOUR NIGHTS’ CEREMONIAL OF THE GIANT SOCIETY FOR THE HEALING OF A SICK BOY.
FOUR NIGHTS’ CEREMONIAL OF THE GIANT SOCIETY FOR THE HEALING OF A SICK BOY.
The night succeeding the ceremonial of the Sko´-yo-Chai´-än (Giant Society) for rain the assembly began its ritualistic observances, which continue four consecutive nights, for the curing of the sick by the brushing process. During the afternoon a sand-painting was made in the east end of the room (compare sand-painting Giant Society, ( Pl. xviii b ); ya´ya and stone fetiches were grouped upon the painting; a medicine bowl was placed before the ya´ya; bear-leg skins were deposited on either side
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RAIN CEREMONIAL OF THE KNIFE SOCIETY.
RAIN CEREMONIAL OF THE KNIFE SOCIETY.
While the ho´naaite and his vicar sat during the morning making hä´chamoni they rehearsed in undertones the songs of their cult. The membership of this society consists at the present time of five men and two boys, and two novitiates, a man and a boy. The sun was far to the west when the members came straggling in and the ho´naaite proceeded to set up the slat altar ( Pl. xxii a ). Then each man took from the wall a soiled buckskin sack. The well-wrapped ya´ya was first taken out and then other
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SOCIETY OF THE QUER´RÄNNA.
SOCIETY OF THE QUER´RÄNNA.
The Society of the Quer´ränna has a reduced membership of three—the ho´naaite, vicar, and a woman; and there is at the present time a novitiate, a boy of 5 years. Three generations are represented in this society—father, son, and grandson. The elder man is one of the most aged in Sia, and, though ho´naaite of the Quer´ränna and vicar of the Society of Warriors, and reverenced by his people as being almost as wise as the “Oracle,” his family is the most destitute in Sia, being composed, as it is,
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RAIN CEREMONIAL OF THE QUER´RÄNNA SOCIETY.
RAIN CEREMONIAL OF THE QUER´RÄNNA SOCIETY.
During the day hä´chmoni and plume offerings are prepared by the ho´naaite, and in the afternoon he arranges the altar, which is quite different from those of the other cult societies, and makes a meal painting symbolic of clouds. Six fetiches of Quer´ränna are then arranged in line, the largest being about 6 inches, the smallest 3, the others graduating in size; a medicine bowl is set before the line of fetiches; antlers are stood to the east of the meal painting; and baskets of cereals, corn o
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OTHER SOCIETIES.
OTHER SOCIETIES.
In addition to the thirteen cult societies of the Zuñi they have the society of the Kok´-ko, the mythologic society. It is obligatory that all youths become members of this society to insure their admittance into the dance house in the lake of departed spirits; first by involuntary and later by voluntary initiation. Females sometimes, though seldom, join this order. While the Sia mythology abounds in these same anthropomorphic beings, their origin is accounted for in an entirely different manner
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SOCIETY OF THE COUGAR.
SOCIETY OF THE COUGAR.
This society is nearly extinct, its membership consisting of the ho´naaite (the oracle) and his vicar, the former being also ho´naaite of the society of warriors; though aged, he retains his faculties perfectly and performs his official and religious duties with the warmest interest. Previous to a hunt for game a two days’ ceremonial is held by this society, and on the third morning hä´chamoni and plume offerings are deposited by the vice ho´naaite. The cougar is appealed to, as he is the great
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SOCIETY OF WARRIORS.
SOCIETY OF WARRIORS.
The Society of Warriors and the Knife Society have a ceremonial chamber in common; and in a certain sense these societies are closely allied, the former having had originally as its presiding officers Ma´asewe and U´yuuyewĕ, the twin children of the sun, the latter society having derived its name from the arrows which were given by the sun father to the invulnerable twins, and with which they destroyed the enemies of the earth. Each of these societies, therefore, has a share in the initiation of
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A RAIN SONG OF THE SHŪ´-WI CHAI´ÄN (SNAKE SOCIETY).
A RAIN SONG OF THE SHŪ´-WI CHAI´ÄN (SNAKE SOCIETY).
1. Hĕn´-na-ti He´-äsh Pûr´-tu-wĭsh-ta Kŏw-mots Kash´-ti-arts Ka´-chard 2. Hĕn´-na-ti shi´-wan-na He´-äsh shi-wan-na Pûr´-tu-wĭsh-ta shi-wan-na Kŏw-mots shi´-wan-na Kash´-ti-arts shi´-wan-na Ka´-chard shi´-wan-na (1) Translation :—Hĕnnati, white floating masks, behind which the cloud people pass about over ti´ni´a for recreation; He´äsh, masks like the plains, behind which the cloud people pass over ti´ni´a to water the earth; Pûrtuwĭshta, lightning people; Kŏwmots, thunder people; Kashtiarts, ra
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A SONG OF THE SHŪ´WI CHAI´ÄN (SNAKE SOCIETY) FOR HEALING THE SICK.
A SONG OF THE SHŪ´WI CHAI´ÄN (SNAKE SOCIETY) FOR HEALING THE SICK.
1. Ska´-to-we chai´-än Ka´-span-na chai´-än Ko´-quai-ra chai’-än Quĭs´-sĕr-a chai´-än Hu´-wa-ka-chai´-än Ya´-ai chai´-än Translation :—Snake Society of the north, Snake Society of the west, Snake Society of the south, Snake Society of the east, Snake Society of the zenith, Snake Society of the nadir, come here and work with us. 2. Ho´-na-ai-te Ho´-na-ai-te Ho´-na-ai-te Ho´-na-ai-te Ho´-na-ai-te Ho´-na-ai-te Ska´-to-we chai´-än Ka´-span-na chai´-än Ko´-quai-ra chai´-än Quĭs´-sĕr-a chai´-än Hu´-wa
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A RAIN SONG OF THE SKO´YO CHAI´ÄN (GIANT SOCIETY).
A RAIN SONG OF THE SKO´YO CHAI´ÄN (GIANT SOCIETY).
Free translation :—We, the ancient ones, ascended from the middle of the world below, through the door of the entrance to the lower world, we hold our songs to the cloud, lightning, and thunder peoples as we hold our own hearts; our medicine is precious. (Addressing the people of ti´nia:) We entreat you to send your thoughts to us that we may sing your songs straight, so that they will pass over the straight road to the cloud priests that they may cover the earth with water, so that she may bear
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A SONG OF THE SKO´YO CHAI´ÄN (GIANT SOCIETY) FOR HEALING THE SICK.
A SONG OF THE SKO´YO CHAI´ÄN (GIANT SOCIETY) FOR HEALING THE SICK.
Free translation :—Lion of the north, see the sand painting which you have given us (a voice is heard). Who is it? “The lion.” I am but your theurgist; you possess all power; lend me your mind and your heart that I may penetrate the flesh and discover the disease. Through me, your theurgist, take away all disease. This appeal is repeated to each of the animals named....
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A RAIN SONG OF THE HĬSTIÄN CHAI´ÄN (KNIFE SOCIETY).
A RAIN SONG OF THE HĬSTIÄN CHAI´ÄN (KNIFE SOCIETY).
Free translation :—Corn pollen pass over the north road [24] to the spring of the north mountain, that the cloud people may ascend from the spring in the heart of the mountain to ti´nia and water the earth. The same is repeated for the five remaining cardinal points....
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A RAIN SONG OF THE HĬSTIÄN CHAI´ÄN (KNIFE SOCIETY).
A RAIN SONG OF THE HĬSTIÄN CHAI´ÄN (KNIFE SOCIETY).
Free Translation :— 1. Where are all the cloud people of the spring or heart of the spruce of the north? There in the north [the singers pointing to the north]. 2. Where are all the cloud people of the pine of the west? There in the west [the singers pointing to the west]. 3. Where are all the cloud people of the great oak of the south? There in the south [the singers pointing to the south]. 4. Where are all the cloud people of the aspen of the east? There in the east [the singers pointing to th
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PORTION OF A RAIN SONG OF THE HĬSTIÄN CHAI´ÄN (KNIFE SOCIETY).
PORTION OF A RAIN SONG OF THE HĬSTIÄN CHAI´ÄN (KNIFE SOCIETY).
An appeal to the animals of the cardinal points to intercede with the cloud people to water the earth. This song is long and elaborate. It begins by stating that their people, the cougar people and the others mentioned, ascended to ha´arts, the earth, through the opening, shi´papo, in the north. It then recounts various incidents in the lives of these beings, with appeals at intervals for their intercession with the cloud people....
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A RAIN SONG OF THE QUER´RÄNNA CHAI´ÄN.
A RAIN SONG OF THE QUER´RÄNNA CHAI´ÄN.
Free translation :—White floating clouds. Clouds like the plains come and water the earth. Sun embrace the earth that she may be fruitful. Moon, lion of the north, bear of the west, badger of the south, wolf of the east, eagle of the heavens, shrew of the earth, elder war hero, younger war hero, warriors of the six mountains of the world, intercede with the cloud people for us, that they may water the earth. Medicine bowl, cloud bowl, and water vase give us your hearts, that the earth may be wat
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PRAYER FOR SICK INFANT.
PRAYER FOR SICK INFANT.
While the Sia have great faith in the power of their theurgists, individually they make efforts to save the lives of their dear ones even after the failure of the theurgist. Such is their belief in the supplications of the good of heart, that the vice-theurgist of the Snake Society, who is one of the writer’s staunchest friends, rode many miles to solicit her prayers for his ill infant. He placed in her hand a tiny package of shell mixture done up in a bit of corn husk, and, clasping the hand wi
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Explanation of prayer by governor for his sick child.
Explanation of prayer by governor for his sick child.
(1) Your thoughts and heart are united with Ko´pĭshtaia; you daily draw the sacred breath of life. (2) Your thoughts are great and pass first over the road to the sun father and Ko´pĭshtaia. (3) Our thoughts and hearts are as one, but yours are first. (6) You will be to the child as a mother, and the child will be as your own for all time to come; your thoughts will always be for one another. (7) The hearts of ourselves and the child be united and as one heart henceforth; those of us who pray fo
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CHILDBIRTH.
CHILDBIRTH.
One of the most sacred and exclusive rites of the Sia is associated with childbirth. The accouchement here described was observed in May, 1890, at this pueblo. Upon discovering the woman to be in a state of gestation, the writer made every effort to obtain her consent, and that of the doctress and members of her family to be present at the birth of the child. She kept vigilant watch upon the woman and on the morning of the twenty-second learned that the event was imminent. Upon inquiring of the
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MORTUARY BELIEFS AND CUSTOMS.
MORTUARY BELIEFS AND CUSTOMS.
It was stated in a previous chapter that the Sia do not believe in a return of the spirits of their dead when they have once entered Shipapo. There was once, however, an exception to this. The story is here given in the theurgist’s own words: “When the years were new and this village had been built perhaps three years, all the spirits of our dead came here for a great feast. They had bodies such as they had before death; wives recognized husbands, husbands wives, children parents, and parents ch
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THE COYOTE ENCOUNTERS DISAPPOINTMENTS.
THE COYOTE ENCOUNTERS DISAPPOINTMENTS.
One day a shurtsûnna (coyote) was passing about and saw a hare sitting before his house, and the coyote thought, “In a minute I will catch you,” and he sprang and caught the hare, who cried, “Man coyote, do not eat me; wait just a minute, I have something to tell you, something that you will be glad to hear, something you must hear.” “Well,” said the coyote, “I will wait.” “Let me sit at the entrance of my house and I can talk to you,” and, standing near, he allowed the hare to take his seat the
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THE COYOTE AND THE COUGAR.
THE COYOTE AND THE COUGAR.
When the world was new the coyote was very industrious. He was always at work passing around the world everywhere. He was never lazy, but his thoughts were not good. He visited one camp of people and told them he belonged to the Corn people; at another camp he said he belonged to the Knife people. Both times he lied. After a while the coyote told the cougar, who was the father of all game, that he would like to be a ho´naaite. The cougar replied, “When your thoughts are good, then you may become
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THE COYOTE AND THE RATTLESNAKE.
THE COYOTE AND THE RATTLESNAKE.
The coyote’s house was near the house of the rattlesnake. The coyote said to the snake, “Let us walk together,” and while walking he said to the snake, “To-morrow come to my house.” In the morning the snake went to the house of the coyote and moved along slowly on the floor, shaking his rattle. The coyote sat to one side, much afraid; he became frightened after watching the movements of the snake and hearing the noise of the rattle. The coyote had a pot of rabbit meat cooking on the fire, which
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THE SKÁTONA.
THE SKÁTONA.
The myth of the ska´tona (a monster plumed serpent) who, in the old time, ate the people, is familiar to every man, woman, and child of Sia. This serpent, who lived in the mountains, did not move to catch the people, but drew them to him with his breath; he never called but one person at a time, compelling each one to approach sidewise so that he could not be seen. The hand was usually grabbed first, then the serpent would take the hand into his mouth and gradually devour his victim. [1] The aut
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