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Show whitetail deer (east), with two other game animals, the jackrabbit (zenith) and cottontail (nadir), added to make six (Stevenson 1904:441). These six game animals are hunted by the prey animals of the six directions, who are the same species as the beast priests except that coyote is west, bobcat is south, and the zenith is represented not only by the eagle but also by the red-tailed hawk (Cushing 1883:20-30). At one time all the game animals were corralled by the kan9a-kwe kachinas, who live to the south of Zuni and are the enemies of the people of Kachina Village proper (Bunzel 1932:1009-1010). The principal warrior of the kan9a'kwe is ca9kwen 9oka, whose legs are covered with rabbit blood; she is the mother of the game animals, responsible for their increase (Stevenson 1904:89-94). Living much closer to Zuni than the raw people discussed so far are the 9ahaywta twins and payatamu, the sons of the Sun Father, most of whose shrines are within a 10-mile radius. The 9ahaywta "sprouted" when the Sun's rays struck the alkaline foam of a waterfall5 (Tedlock 1972:227). They are warriors, hunters, athletes, and gamblers. They are also diviners and the creators of a medicine for divination (Stevenson 1915:46). They guard Zuni from six hilltop shrines representing the directions (Stevenson 1904:580) and possess six different kinds of violent wind (Cushing 1896:421-422); their maternal grandmother lives just north of Zuni itself and comes to the aid of barren women (Tedlock 1965-1966:1-6). Whereas the 9ahaywta are active primarily in winter, payatamu belongs to the summer; instead of carrying weapons and hunting, as they do, he carries a flute and produces flowers and butterflies (Stevenson 1904:48-57). In his nepayatamu (clown) form, he wears his hair knot on his forehead and says the opposite of what he means (Tedlock 1972:118). Like the 9ahaywta, he possesses medicine for divination (Stevenson 1904:569). Equidistant from the four oceans is Zuni itself, also called 9itiwan9a 'the middle place'. Nearby are the raw people who are under the direct care of the daylight people, especially the corn plants, whose tassels are their heads and whose children are the maturing corn ears they hold in their arms (Bunzel 1932c:645, 658). On the northern edge of the village, even closer in than the 9ahaywta grandmother, is a shrine containing the "Navajo Priests," enemy scalps converted into bringers of water and seeds (ibid.:674-685). In the village itself, in the storerooms of the houses, are the towa 9a citta 'corn mothers', the harvested corn ears of the six directional colors (Benedict 1935, 1:41, 2:26). In the innermost rooms of some of the houses are the 9etWwe 'sacred bundles', many of them brought all the way from the § Sometimes there is talk of two different sets of twins: watuci and yanaluha, who were active in "The Beginning," and the ^ahayu-ta proper, who came into being later (Bunzel 1932b:584, 597). fourth underworld when the Zunis migrated eastward to , their present village (Kroeber 1919:165-174). In the / various bundles are water and seeds belonging to the / 9uwanammi (Stevenson 1904:163), stone images of the ' beast priests and prey animals (Cushing 1883:19, 24-32), and the masks used to impersonate the kachina priests (Bunzel 1932:880-885). Taken together, the contents of the sacred bundles constitute a microcosm. At the center of the bundles, at the center of Zuni, there rests a stone on a permanent altar (Bunzel 1932a:514), and inside this stone beats the heart of the world. Religion and the Daylight People In the beginning the Sun Father had no one to give him offerings, so he asked his twin sons, the 9ahaywta, to bring the daylight people out of the fourth underworld (Bunzel 1932b:584). In return for the prayers and offerings the daylight people now give him, he grants blessings, including daylight itself. The daylight people have a similar relationship with all the other raw people, be they rainstorms, bears, deer, kachinas, or corn plants; this is tewusu 'religion'. The offerings made to the raw people consist of food and clothing. The food is tobacco smoke, cornmeal (plain or mixed with crushed turquoise, shell, and coral), or small portions of cooked food (Bunzel 1932a:498-499). The "clothing" consists of telikina'we, willow sticks given life by the cutting of a face and the addition of feathers and paint; these sticks are not merely offerings but sacrifices, lives given up to the raw people as a surrogate for the self (B. Tedlock 1971). The daylight person making such a sacrifice prays that the raw people will grant breath, a completed path (a life not shortened by an untimely death), old age, waters, seeds, riches (clothing and jewelry), fecundity (children, domestic animals, and game), power, strength of will, good fortune, and daylight (Bunzel 1932c:754-756). After making the sacrifice he abstains from sexual relations and quarrels for four days; on some occasions the abstinence extends to food (or specific foods) and commerce (Bunzel 1932a: 501). Even the Zuni who is tewuko9liya 'poor, without religion' must make personal stick sacrifices at the solstices; other Zunis may make these sacrifices as many as 20 times a year (Ladd 1963:28). Only men make the sticks, but both sexes sacrifice them, men to the Sun Father and the kachinas, women to the Moon Mother, and both sexes to the 9a-lassina-we 'ancestors' in general (Parsons 1917:162). During the time when many women were potters, the painting of feather designs on vessels (see "Pueblo Fine Arts," fig. 4, this vol.) was held to be equivalent to the making of offering-sticks by the men (Bunzel 1929:106). Other personal religious acts include prayer and sacrifice on daily occasions such as the rising of the Sun Father (Parsons 1917:163) and the eating of a meal, and on special occasions such as the presentation of 501 ZUNI R E L I G I O N A N D WORLD VIEW |
