Part 8

The spider is an important actor in Sia, Zuñi, and Tusayan mythology. Sia cosmogony tells us the spider was the primus, the creator of all. Sûs´sĭstinnako is referred to as a man, or, more properly, a being possessing all power; and as Sûs´sĭstinnako created first man and then other beings to serve his first creation, these beings, although endowed with attributes superior to man in order to serve him, can hardly be termed gods, but rather agents to execute the will of Sûs´sĭstinnako in serving the people of his first creation.

Sûs´sĭstinnako must be supplicated through the mediator Ûtsĕt, who is present at such times in the fetich I´ärriko. Ko´shairi and Quer´ränna appear for the sun and moon. The war heroes and the warriors of the six mountains of the world, the women of the cardinal points, and animals, insects, and birds holding the secrets of medicine, are present, when invoked, in images of themselves. The Sia can not be said to practice ancestor worship. While the road to Shipapo (entrance to the lower world) is crowded with spirits of peoples returning to the lower world, and spirits of unborn infants coming from the lower world, the Sia do not believe in the return of ancestors when once they have entered Shipapo. While many of the kokko (personated by persons wearing masks) are the immediate ancestors of the Zuñi, the Ka´ᵗsuna of the Sia, also personated by men and women wearing masks, are altogether a distinct creation, and can not be considered to bear any relation to ancestor worship.

The Sia, however, have something as appalling to them as the return of the dead, in their belief in witchcraft, those possessing this craft being able to assume the form of dogs and other beasts; and they are ever on the alert when traveling about on dark nights, especially if the traveler is a man of wealth, as witches are always envious of the financial success of others. They create disease by casting into the body snakes, worms, stones, bits of fabric, etc. Hair must be burned that it may not be found by wizards or witches, who, combining it with other things, would cast it into the person from whose head it was cut, causing illness and perhaps death. There is, however, a panacea for such afflictions in the esoteric power of the theurgists of the secret cult societies. A man was relieved of pain in the chest by a snake being drawn from the body by an eminent theurgist during the stay of the writer at Sia. Such is the effect of faith cure in Sia that, though the man was actually suffering from a severe cold, his improvement dated from the hour the snake was supposed to have been extracted.

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 directly associated with Sûs´sĭstinnako, they knew his medicine secrets.

Then followed the societies of the bear, cougar, badger, wolf, and shrew (_Sorex_).

The hĭs´tiän[13] (knife) was composed of the cougar and the bear, these two societies being consolidated. Sûs´sĭstinnako finding that the bear was always dissatisfied and inclined to growl and run from the people when they approached, decided to make the cougar first and the bear second, giving as his reason that when the people drew near the cougar he sat still and looked at them; he neither growled nor ran, and the people were not afraid; he commanded their respect, but not their fear, and for this reason Sûs´sĭstinnako united these societies that the bear might be second, and under the direction of the cougar.

The next six societies organized were the snakes, composed of the snakes of the cardinal points, the snake of the north being Ska´towe (Plumed Serpent), the west Ka´spanna, the south Ko´quaira, the east Quĭs´sĕra, the heavens Hu´waka, the earth Ya´ai. The Ska´towe (Serpent of the North) and Ko´quaira (Serpent of the South) having special influence over the cloud people, have their bodies marked with cloud emblems; the Ka´spanna (Serpent of the West) and the Quĭs´sĕra (Serpent of the East) hold esoteric relations with the sun and moon; hence their bodies are painted with the crescent. Hu´waka (Serpent of the Heavens) has a body like crystal, and it is so brilliant that one’s eyes can not rest upon him; he is very closely allied to the sun. The Ya´ai (Serpent of the Earth) has special relations with Ha´arts (the earth). His body is spotted over like the earth, and he passes about over Ha´arts until someone approaches, when he hastens into his house in the earth.

The seven ant societies followed the snakes. The five animal societies, the six snake societies, the first three ant societies, and the society of the eagle were given the secrets of the medicine for healing the sick, through the process of sucking, the ant alone receiving the secret of the medicine by brushing; the last four societies of ants were instructed in the songs for rain only. The reason given for this division is that only the first three ants produced irritation or swelling from their bites, the last four being peaceable ants. (Fig. 18).

The next six societies were those of the birds of the cardinal points, zenith and nadir.—The Ha´-te-e, Bird of the North; Shas´-to, Bird of the West; Ma´-pe-un, Bird of the South; Shu-wa-kai´, Bird of the East; Tiä´mi, Bird of the Heavens (the eagle); Chas´-ka, Bird of the Earth (chaparral cock). While these six societies were instructed in the songs for rain, the eagle alone learned the medicine songs. It will be noticed that only such animals as were regarded as virulent were given the secrets of the medicine for healing the sick. All of the animals of the world were subordinate to the animal societies; all of the snakes of the world were submissive to the six snake societies; all the ants and other insects were subject to the seven ant societies, and all the birds of the world to the six bird societies.

The next society organized was the Ha´kan, fire. Sûs´sĭstinnako, desiring to have fire that their food might be cooked, placed a round flat stone on the floor and attached a small sharpened stone to one end of a slender round stick; he then called together the ho´naaites of the cult societies, and the priestly rulers of the Sia and other Indians, requesting each one in proper succession to produce fire by rubbing the circular stick between the hands upon the round flat stone. As each one attempted to make the fire, a blanket was thrown over him and the stone that he might work in perfect seclusion. All failing in their efforts (this work being performed in the daytime) Sûs´sĭstinnako dismissed them. He then passed through three chambers, carrying the fire stone with him, and entering the fourth sat down and thought a long while, and after a time he attempted to make the fire and was successful. Sûs´sĭstinnako then called in Ût´sĕt and her principal officer (a man of the Sia people), and handing her an ignited fire brand of cedar told her to light a fire, and this fire burned four days and nights. Ût´sĕt, obeying the command of Sûs´sĭstinnako, requested her officer to place a ho´naaite of a snake society at the first door, the ho´naaite of the Hĭs´tiän and his vice (the cougar and a bear) at the second and third doors, and to guard the inner door himself, that no one might enter and see the fire. On the fifth day all the people discovered the smoke, which escaped from the chamber, and they wondered what it could be, for as yet they did not know fire. On the sixth morning Sûs´sĭstinnako said to the officer of Ût´sĕt, “I will now organize a fire society and I appoint you the ho´naaite of the society.” On this same morning the ho´naaites of the cult societies and the priestly rulers of the Indians were called to the chamber to see the fire and to understand it. Then the ho´naaite of the fire society carried some of the fire to the house of the ruler of the Sia.

Ko´shairi received directly from the sun valuable medicine for rain, and so the songs of the Ko´shairi are principally invocations for rain to fructify the earth.

Quer´ränna’s office is similar to that of the Ko´shairi, though his dress is different, as he comes from the house of the moon and not the sun. Besides the songs for rain the sun gave him the secret of the medicine, which would not only make ha´arts but women pregnant.

After the Sia, animals and Ka’ᵗsuna entered this world, they being led by the mother Ût´sĕt, the Ka´ᵗsuna were directed by Ût´sĕt to go to the west and there make their homes. Before their departure, however, masks were made to represent them. Ût´sĕt sent Ko´shairi and Quer´ränna to the east, telling the former to make his home near the house of the sun and the latter to make his house a little to the north of the sun’s. It will be remembered that Sûs´sĭstinnako sent the sun to this world before the advent of the Sia. Ko´shairi performs not only the office of courier between the sun and Ka´ᵗsuna, but is also mediator between the Sia and the sun. (See Pl. X.)

Upon the departure of Ko´shairi and Quer´ränna, Ût´sĕt organized two orders bearing their names, to wait upon the personators of the Ka´ᵗsuna whenever they should appear. The representatives of Koshai´ri and Quer´ränna are supposed to be the exact reproductions of the originals. The body of Ko´shairi is painted white and striped in black; that of Quer´ränna is half yellow and half white, dotted with black crescents. Thus we see stripes and particolors as indicative of the harlequin is of prehistoric origin. The hair of Ko´shairi is brought to the front and tied with painted black and white corn husks. The breechcloth is black cotton (Pl. X A). Quer´ränna’s hair is brought forward and tied to stand erect (Pl. X B).

Whenever the Ka´ᵗsuna appear in Sia they are attended by the Ko´shairi and Quer´ränna, they waiting upon the Ka´ᵗsuna, adjusting any of their wearing apparel which becomes disarranged, etc. They also play the fool, their buffoonery causing great merriment among the spectators.

After ridding the world of the destroyers of the people, Ma´asewe said to the ti´ämoni of Sia (the Sia were still living at the white house), “Now that I have killed the bad people of the world it is well to organize societies similar to those instituted by Ût´sĕt in the lower world, and learn from the animals the secrets of medicine.” It must be understood that all the animals were not bad.

The first society originated by Ma´asewe was the Hĭs´tiän or Knife. This society being first, because it was through the power of the knives or arrows given to the boys by the sun father that the enemies were destroyed; Hĭs´tiän, in this case, meaning the knife or arrow of lightning.

The next society originated was that of the cougar, then followed the societies of the bear, the skoyo (giant), the snake, and the ant. The ho´naaite of each society was furnished with medicine by the two warriors, this medicine being bits of the hearts of the enemies destroyed; a portion of each heart being given to each ho´naaite.

Ma´asewe then organized the Ope Society (Warriors), designating himself as the ho´naaite[14] of the society and his brother as its vicar. He then appointed six men members of the society, to reside for all time in the six high mountains of the world, that they might look from the six cardinal points and discover bad people, and inform the Sia of an approaching enemy. These six men, in conjunction with Ma´asewe and U´yuuyewĕ, guide the arrows of the Sia when contending with the enemy. It will be remembered it was stated in the “Sia Cosmogony” that Ma´asewe and U´yuuyewĕ went to reside in the interior of the Sandia mountain.

When these societies had been formed, the animal societies assembled at the white house and taught the ho´naaites their medicine songs; previous to this, when the Sia were ill, they received their medicine direct from the animals, the animals officiating and singing. After instructing the Sia in their songs, they told them to make stone images of themselves, that passing over the road of meal they might enter these images; and so the Indians are sure of the presence of the animals. The beings pass over the line of meal, entering the fetiches, where they remain until the close of a ceremonial, and then depart over the line.

The secret of the fire was not brought to this world, and the fire society was originated here in this way. The people grew tired of feeding about on grass, like the deer and other animals, and they consulted together as to how fire might be obtained. It was finally decided by the ti´ämoni that a coyote was the best person to steal the fire from the world below, and he dispatched a messenger for the coyote. Upon making his appearance the ti´ämoni told of the wish of himself and his people for fire, and that he wanted him to return to the world below and bring the fire, and the coyote replied, “It is well, father; I will go.” Upon reaching the first entrance of the house of Sûs´sĭstinnako (it was the middle of the night), the coyote found the snake who guarded the door asleep, and he quickly and quietly slipped by; the cougar who guarded the second door was also asleep, and the bear who guarded the third door was sleeping. Upon reaching the fourth door he found the ho´naaite of the fire asleep, and, slipping through, he entered the room and found Sûs´sĭstinnako also soundly sleeping; he hastened to the fire, and, lighting the cedar brand which was attached to his tail, hurried out. Sûs´sĭstinnako awoke, rubbing his eyes, just in time to be conscious that some one was leaving the room. “Who is there?” he cried; “some one has been here,” but before he could arouse those who guarded the entrance the coyote was far on his way to the upper world.

After the organization of the cult societies the ti´ämoni, influenced by Ût´sĕt, commanded the cougar to make his home for all time in the north; the bear was likewise sent to the west, the badger to the south, the wolf to the east, the eagle to the heavens, and the shrew to the earth.

THEURGISTIC RITES.

It is only upon acquaintance with the secret cult societies that one may glean something of the Indians’ conception of disease, its cause and cure. It is supposed to be produced almost wholly through one or two agencies—the occult powers of wizards and witches, and the anger of certain animals, often insects. Therefore, though some plant medicines are known to these Indians, their materia medīca may be said to be purely fetichistic; for when anything of a medicinal character is used by the theurgist it must be supplemented with fetich medicine and magical craft.

While there are thirteen secret cult societies with the Zuñi, there are but eight in Sia, some of these being reduced to a membership of two, and in one instance to one. While the Zuñi and Sia each has its society of warriors, the functions of these societies are somewhat different.

The cult societies of the Sia, as well as those of Zuñi, have their altars and sand paintings; but while each Zuñi altar, with its medicines and fetiches, is guarded during ceremonials by two members of the Society of Warriors, this entitling the members of this society to be present at the meetings of all the cult societies, the Sia have no such customs. Their altars and fetiches are not protected by others than the theurgists and vice-theurgists of their respective societies. At the present time, owing to the depleted numbers of the Society of Warriors of the Zuñi, some of their altars have but one guardian.

The Society of Warriors has for its director and vicar, like the Zuñi and the other pueblos, the representatives of the mythologic war heroes, who, though small in stature, are invulnerable. “Their hearts are large, for they have the heart of the sun.” The head or director of a society is termed the elder brother; the vicar, younger brother.

When the cult societies invoke the cloud people to water the earth, the presence of certain anthropomorphic and zoomorphic beings having potent influence over the cloud people is assured by the drawing of a line of meal from the altar to the entrance of the ceremonial chamber, over which these beings pass, temporarily abiding in the stone images of themselves which stand before the altar. These beings are exhorted to use their mystic powers with the cloud people to water the mother earth, that she may become pregnant and bear to the people of Ha´arts (the earth) the fruits of her being.

In order to obtain their services the Sia compensate them. The hä´chamoni (notched stick), which is deposited to convey the message, invariably has plumes attached to it, these plume offerings being actual compensation for that which is desired. Other offerings are made, among which are gaming blocks, hoops for the cloud people to ride upon, and cigarettes filled with the down of humming birds, corn pollen, and bits of precious beads. (See Plate XI).

Eagles are kept caged, and turkeys are domesticated for the purpose of obtaining plumes for these offerings.

It is the prerogative of the ti´ämoni to specify the time for the meetings of the cult societies, excepting ceremonials for the healing of the sick by the request of the patient or his friend. These meetings being entirely under the jurisdiction of the theurgist, who does not possess within himself the power of healing, he is simply the agent acting under the influence of those beings who are present in the stone images.

The gala time is the beginning of the new year in December, when the cult societies hold synchronal ceremonials extending through a period of four days and nights, at which time the fetich medicines are prepared; and those possessing real or imaginary disease gather in the chamber of the society of which they are members, when the theurgists and their followers elaborate their practices of mysticism upon their subjects.

The cult societies have two ways of retaining their complement of members. An adult or child joins a society after being restored to health by a theurgist; and a parent may enter a child into a society, or a boy or girl having arrived at years of discretion, may declare a desire to join a society.

In the case of a young child the paternal or maternal parent calls upon the theurgist and, making known his wish, presents him with a handful of shell mixture,[15] saying, “I wish my child to become a member of your society that his mind and heart may be strong.” In the case of an elder boy or girl the clan is first notified, and the applicant then calls upon the theurgist and, presenting him a handful of the shell mixture, makes known his wish.

Most of the societies are divided into two or more orders, the more important order being that in which the members are endowed with the anagogics of medicine, except in the Snake Society, when the snake order is essential. One must pass through three degrees before being permitted to handle the snakes. In the case of minors they can not be initiated into the third degree until, in the ho´naaite’s judgment, they are amenable to the rigid rules. A person may belong to two or more of these societies.

Women may be members of the various orders, excepting in the societies of the Snake, Cougar, or Hunters and Warriors. The Snake division of the Snake Society has no female members, and the societies of the Cougar or Hunters and Warriors are composed entirely of men. When one makes known his desire to enter a society he states to the theurgist which division he wishes to join.

The objection to handling the snakes keeps the Snake division of this society limited, though the honor is much greater in belonging to this division. Upon entering the medicine order of any society the new member is presented with the fetich ya´ya by the theurgist, who must practice continency four days previous to preparing the fetich.

The cult societies observe two modes in curing disease: One is by sucking, and the other by brushing the body with straws and eagle plumes. The former mode is practiced when Ka-nat-kai-ya (witches) have caused the malady by casting into the body worms, stones, yarn, etc.; the latter mode is observed when one is afflicted through angry ants or other insects, which are thus drawn to the surface and brushed off.

The medicine ceremonials of the cult societies are quite distinct from their ceremonials for rain.

The only compensation made the theurgist for his practice upon invalids either in the ceremonial chamber or dwelling is the sacred shell mixture. It is quite the reverse with all other Indians with whom the writer is acquainted. The healing of the sick in the ceremonial chamber is with some of the peublos gratuitous, but generous compensation is required when the theurgist visits the house of the invalid.

Continency is observed four days previous to a ceremonial, and an emetic is taken each morning for purification from conjugal relations. On the fourth day the married members bathe (the men going into the river) and have their heads washed in yucca suds. This is for physical purification. The exempting of those who have not been married and those who have lost a spouse seems a strange and unreasonable edict in a community where there is an indiscriminate living together of the people.

The ceremonials here noted occurred after the planting of the grain. Several of the ordinances had been held previous to the arrival of the writer. She collected sufficient data, however, to demonstrate the analogy between the rain ceremonials of the secret cult societies, their songs bearing the one burden—supplication for rain.

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 the Snake Society deposits when rain is desired; Pl. XIII, specimens of hä´chamoni with plume offerings attached.

About 4 o’clock p.m. the ho´naaite and his younger brother were joined by the third member of the society, when the ho´naaite began the sand painting,[17] the first one being laid immediately before the ä´ᵗchîn (slat altar), which had been erected earlier in the day, and the second in front of the former (Pl. XIV).

Upon the completion of the paintings the ho´naaite deposited several long buckskin sacks upon the floor and the three proceeded to remove such articles as were to be placed before the altar. There were six ya´ya, four of these being the property of the ho´naaite, two having come to him through the Snake Society, and two through the Spider, he being also ho´naaite of the Spider Society, the others belonging to the vice ho´naaite and third member of the Snake Society.