Zuñi, New Mexico,September 29, 1882.D. D. Graham, Esq.,Acting subagent of the Zuñi Pueblo Indians:
Zuñi, New Mexico,September 29, 1882.D. D. Graham, Esq.,Acting subagent of the Zuñi Pueblo Indians:
Zuñi, New Mexico,September 29, 1882.
Zuñi, New Mexico,
September 29, 1882.
D. D. Graham, Esq.,Acting subagent of the Zuñi Pueblo Indians:
D. D. Graham, Esq.,
Acting subagent of the Zuñi Pueblo Indians:
Dear Sir: I have the honor to submit herewith a few hastily-prepared statements from my notes relative to the weather prognostics, proverbs, &c., of the Zuñi Indians:
With these Indians the study of weather, both from practical and superstitious standpoints, has been the result of necessity, the growth of generations. It is therefore no matter of surprise thatthe accompanying questions penetrate a rich domain with them of research.
Indeed, nothing short of a moderately lengthy treatise would do the subject, which is withal popularly a most interesting one, justice.
Zuñi worship, like that of the ancient Greeks, relates principally to this life.
To this life water is considered the greatest of necessities and blessings. Hence, rain, the clouds, springs, and all beings, things, and phenomena related to them, are regarded as sacred. A better understanding of this may be gleaned from the fact that in Zuñi mythology the sky and the celestial bodies, many terrestrial objects, and all phenomena of either, are regarded not less than all organized beings as animate and conscious existences, the whole, including man, being denominatedá hâ i, or, The Beings. The greater number of the latter are included under two great classes:
1. Kia-pin = á-hâ-i; and2. Kiä-shëm = á-hâ-i; the former signifying—1. Beings (belonging)towater, and the latter,2. Beings of the water.
1. Kia-pin = á-hâ-i; and2. Kiä-shëm = á-hâ-i; the former signifying—1. Beings (belonging)towater, and the latter,2. Beings of the water.
1. Kia-pin = á-hâ-i; and2. Kiä-shëm = á-hâ-i; the former signifying—1. Beings (belonging)towater, and the latter,2. Beings of the water.
1. Kia-pin = á-hâ-i; and
2. Kiä-shëm = á-hâ-i; the former signifying—
1. Beings (belonging)towater, and the latter,
2. Beings of the water.
Thesebeings, as above explained, include allphenomenaorobjectsconnected with water, are supposed to control greatly the weather, &c.; hence the sayings relative to them and their influence are legion.
I have selected only a few of the principal of these, illustrative merely of the questions which I find in General Hazen’s blank, regretting that lack of time does not permit of a more exhaustive treatment of his subject.
In order that a few examples of the original Zuñi may be given with the English renditions, I have answered the questions on a separate piece of paper, indicating them by their number, as given in General Hazen’s blank.
1. The Sun.
“Yä to k’ia kiá kwap, i lo na kia ná, thli to nì ä hi ha.” (When the sun is in his house (i. e., in a halo or circle) cloud it will, rain will come soon.)
“Yä to k’ia kwa k’ets a nam hortil k wa tâp, i tchi tin gä mu k’ia ni ha, thli te kwa ni k’ia ná.” (When the sun sets unhappily (with a haze-veiled face) then will the morning be angry with wind, storm, and sand.)
2. The Moon.
The moon, being a deity of the lives of men, does not belong to the “k’iä she ma hâi;” hence the proverbs relative to her, the legion, have little connection with weather prognostics. Two, however, are very often repeated: Yä o non kia kwop, í lo na kia ná, thli to kiaw i a ni ha; meaning, the moon, if in house be, cloud it will, rain soon will come. Yä o non an no pon i shi la a kiap (the moon, her face, if red be), kiä shë ma an te peie á (of water speaks she). The changes in the moon indicate rather changes in the affairs of men than in weather.
3. The Stars.
With the exception of six of the stars, viz: of the north, of the west, of the south, of the morning, of the evening, of the zenith, and of the lower regions (or horizon), the smaller celestial bodies relatealso more to the affairs of men than to the weather. These six are spoken of as are the sun and moon. There is, however, one proverb which differs from those of the latter: Morgä tchu we in sha na í mup, a li hortel té k’ia na. The stars sit still if they do (the times) to be pleasant are. (When the stars sit still the times are to be pleasant).
4. The Rainbow.
A mi to lan u ha í ton illi; thli to i peyu á. (The rainbow has but a bad character: she ever commands the rains to cease.)
5. The Fogs.
Shi wai a horthl yëil la ke’a á pei ni up, té tsï ti i há. (When the mist rolls down from the mountains, cold will it be.)
6. The Dew.
“When the dew is seen shining on the leaves, So ho! the mist rolled down from the mountains last night, &c.” (See proverbs relating to fog.)
7. The Clouds.
“When the clouds rise in terraces of white, soon will the country of the corn-priests be pierced with the arrows of rain.”
“When the clouds rise in balls of blue mist from the horizon, snow will soon whiten the country of the corn-priests.”
8. The Frost.
With the coming of the frost grows the corn old.
9. The Snow.
“If much snow be spread on the mountains in winter, the season of planting will be made blue with verdure.”
10. The Rain.
“With the north rain leaves the harvest.”
The west rain, it comes from the world of waters to moisten the home of the Shi wi (Zuñi).
The south rain brings with it the beautiful odors of the hand of everlasting summer and brightens the leaves of growing things.
“With the rain of the northeast comes the ice fruit (hail).”
11. The Thunder.
“The distant thunder speaks of coming rain.”
With the first thunder the Beloved (gods of rain) open their portals.
It first thunders in the north: Aha! the bear has stretched his left leg in his winter bed.
It first thunders in the west: Aha! the bear has stretched his left arm in his winter bed.
It first thunders in the south: Aha! the bear has stretched his right leg in his winter bed.
It first thunders in the east: Aha! the bear has stretched his right arm, and comes forth, and then winter is over.
12. The Winds.
Wind from the north, cold and snow.
Wind from the western rim of the northland, snow.
Wind from the world of waters, clouds.
Wind from the southern rim of the world of waters, rain.
Wind from the land of the beautiful red, lovely odors, and rain.
Wind from the wooded cañons, rain and mist-clouds.
Wind from the land of day it is the breath of health, and brings the days of long life.
Winds from the lands of cold, the rain before which flees the harvest. Winds from the lands of cold, the fruit of ice.
Winds from the right hand of the west is the breath of the god of sand-clouds.
13. Zoothistic Prognostics.
I am compelled to leave this department, from want of detailed notes, almost untouched, although there is scarcely an action of the animals without its interpretation, either relative to weather or to the affairs of men.
14. Bats.
Bats who speak flying, tell of rain for to-morrow.
15. Birds.
When chimney swallows circle and call, they speak of rain.
When the bluebirds twitter and sing, they call to one another of rain.
When the summer birds take their flight, goes the summer with them.
16. Frogs.
When the frogs warble, they herald the rain.
17. Butterfly.
When the butterfly comes, comes also the summer.
When the flowers dry up, the birds of summer flee. See also proverbs relative to summer birds (15).
When the world is damp, spring the seeds of the beloved (mushrooms and other apparently spontaneous growths).
18. “When the locks of the Navajos grow damp in the scalp-house, surely it will rain.”
The seasons in Zuñi are only three—spring, summer, and winter. They are supposed to result from the change of weather and the will of the sun; hence are themselves prognosticated.
The months are lunar, and there are no days of the Christian week, save Sunday, when the Indians cannot trade, and which for this reason they know of.
Relative to proverbs of the months and seasons, I can only say there are many, but, as in the case with other matters above alluded to, they are rather relative to the affairs of life (mostly sacred obligations and observances) than to weather and agricultural operations.
Very respectfully,G. H. CUSHING,Assistant Ethnologist.
Very respectfully,G. H. CUSHING,Assistant Ethnologist.
Very respectfully,
Very respectfully,
G. H. CUSHING,Assistant Ethnologist.
G. H. CUSHING,
Assistant Ethnologist.