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diff --git a/.gitattributes b/.gitattributes new file mode 100644 index 0000000..d7b82bc --- /dev/null +++ b/.gitattributes @@ -0,0 +1,4 @@ +*.txt text eol=lf +*.htm text eol=lf +*.html text eol=lf +*.md text eol=lf diff --git a/LICENSE.txt b/LICENSE.txt new file mode 100644 index 0000000..6312041 --- /dev/null +++ b/LICENSE.txt @@ -0,0 +1,11 @@ +This eBook, including all associated images, markup, improvements, +metadata, and any other content or labor, has been confirmed to be +in the PUBLIC DOMAIN IN THE UNITED STATES. + +Procedures for determining public domain status are described in +the "Copyright How-To" at https://www.gutenberg.org. + +No investigation has been made concerning possible copyrights in +jurisdictions other than the United States. Anyone seeking to utilize +this eBook outside of the United States should confirm copyright +status under the laws that apply to them. diff --git a/README.md b/README.md new file mode 100644 index 0000000..a561416 --- /dev/null +++ b/README.md @@ -0,0 +1,2 @@ +Project Gutenberg (https://www.gutenberg.org) public repository for +eBook #68519 (https://www.gutenberg.org/ebooks/68519) diff --git a/old/68519-0.txt b/old/68519-0.txt deleted file mode 100644 index abf7c57..0000000 --- a/old/68519-0.txt +++ /dev/null @@ -1,584 +0,0 @@ -The Project Gutenberg eBook of The urine dance of the Zuni Indians of -New Mexico, by John G. Bourke - -This eBook is for the use of anyone anywhere in the United States and -most other parts of the world at no cost and with almost no restrictions -whatsoever. You may copy it, give it away or re-use it under the terms -of the Project Gutenberg License included with this eBook or online at -www.gutenberg.org. If you are not located in the United States, you -will have to check the laws of the country where you are located before -using this eBook. - -Title: The urine dance of the Zuni Indians of New Mexico - -Author: John G. Bourke - -Compiler: P. H. Sheridan - -Release Date: July 13, 2022 [eBook #68519] - -Language: English - -Produced by: Charlene Taylor, Donald Cummings and the Online Distributed - Proofreading Team at https://www.pgdp.net (This file was - produced from images generously made available by The - Internet Archive) - -*** START OF THE PROJECT GUTENBERG EBOOK THE URINE DANCE OF THE ZUNI -INDIANS OF NEW MEXICO *** - - - - - - THE URINE DANCE - - OF THE - - ZUNI INDIANS OF NEW MEXICO - - - - - NOT FOR GENERAL PERUSAL - - THE URINE DANCE - OF THE - ZUNI INDIANS OF NEW MEXICO - - BY - - CAPTAIN JOHN G. BOURKE - THIRD CAVALRY, U. S. ARMY - - FROM THE ETHNOLOGICAL NOTES COLLECTED BY HIM - - UNDER THE DIRECTION OF - - LIEUTENANT GENERAL P. H. SHERIDAN, U. S. ARMY - - IN 1881. - - PRIVATELY PRINTED - 1920 - - - - - THE URINE DANCE OF THE ZUNIS - by - JOHN G. BOURKE, Captain, Third Cavalry, U. S. Army - - -On the evening of November 17, 1881, during my stay in the village of -Zuni, New Mexico, the _Nehue-Cue_, one of secret orders of the Zunis, -sent word to Mr. F. Cushing (whose guest I was) that they would do -us the unusual honor of coming to our house to give us one of their -characteristic dances, which, Cushing said, was unprecedented. - -The squaws of the Governor’s family put the long “living room” to -rights, sweeping the floor and sprinkling it with water to lay the -dust. Soon after dark the dancers entered; they were twelve in number, -two being boys. The center men were naked with the exception of black -breech-clouts of archaic style. The hair was worn naturally with a -bunch of wild turkey feathers tied in front, and one of corn-husks -over each ear. White bands were painted across the face at eyes and -mouth. Each wore a collar or neckcloth of black woolen stuff. Broad -white bands, one inch wide, were painted around the body at the navel, -around the arms, the legs at mid-thighs and knees. Tortoise-shell -rattles hung from the right knee. Blue woolen footless leggins were -worn with low-cut moccasins, and in the right hand each waved a wand -made of an ear of corn, trimmed with the plumage of the wild turkey and -macaw. The others were arrayed in old cast-off American army clothing, -and all wore white cotton night-caps, with corn-husks twisted into -the hair at top of head and ears. Several wore, in addition to the -tortoise-shell rattles, strings of brass sleigh-bells at knees. One was -more grotesquely attired than the rest in a long India-rubber gossamer -“over all” and a pair of goggles, painted white, over his eyes. His -general “get-up” was a spirited take-off upon a Mexican priest. Another -was a very good counterfeit of a young woman. - -To the accompaniment of an oblong drum, and of the rattles and bells -spoken of, they shuffled into the long room, crammed with spectators -of both sexes, and of all sizes and ages. Their song was apparently -a ludicrous reference to everything and everybody in sight, Cushing, -Mendeleff, and myself receiving special attention, to the uncontrolled -merriment of the red-skinned listeners. I had taken my station at one -side of the room, seated upon the banquette, and having in front of me -a rude bench or table upon which was a small coal-oil lamp. I suppose -that in the halo diffused by the feeble light and in my “stained-glass -attitude” I must have borne some resemblance to the pictures of saints -hanging upon the walls of old Mexican churches; to such a fancied -resemblance I at least attribute the performance which followed. - -The dancers suddenly wheeled into line, threw themselves on their knees -before my table, and with extravagant beatings of breast began an -outlandish but faithful mockery of a Mexican Catholic congregation at -vespers. One bawled out a parody upon the Pater Noster, another mumbled -along in the manner of an old man reciting the rosary, while the fellow -with the India-rubber coat jumped up and began a passionate exhortation -or sermon, which for mimetic fidelity was inimitable. This kept the -audience laughing with sore sides for some moments, until at a signal -from the leader the dancers suddenly countermarched out of the room, in -single file, as they had entered. - -An interlude followed of ten minutes, during which the dusty floor -was sprinkled by men who spat water forcibly from their mouths. The -_Nehue-Cue_ re-entered; this time two of their number were stark -naked. Their singing was very peculiar and sounded like a chorus of -chimney-sweeps, and their dance became a stiff-legged jump, with heels -kept twelve inches apart. After they had ambled around the room two -or three times, Cushing announced in the Zuni language that a “feast” -was ready for them, at which they loudly roared their approbation and -advanced to strike hands with the munificent “Americanos,” addressing -us in a funny gibberish of broken Spanish, English, and Zuni. They then -squatted upon the ground and consumed with zest large “ollas” full of -tea, and dishes of hard tack and sugar. As they were about finishing -this a squaw entered, carrying an “olla” of urine, of which the filthy -brutes drank heartily. - -I refused to believe the evidence of my senses, and asked Cushing if -that were really human urine. “Why, certainly,” replied he, “and here -comes more of it.” This time, it was a large tin pail-full, not less -than two gallons. I was standing by the squaw as she offered this -strange and abominable refreshment. She made a motion with her hand to -indicate to me that it was urine, and one of the old men repeated the -Spanish word _mear_ (to urinate), while my sense of smell demonstrated -the truth of their statements. - -The dancers swallowed great draughts, smacked their lips, and, amid the -roaring merriment of the spectators, remarked that it was very, very -good. The clowns were now upon their mettle, each trying to surpass his -neighbors in feats of nastiness. One swallowed a fragment of corn-husk, -saying he thought it very good and better than bread; his _vis-à-vis_ -attempted to chew and gulp down a piece of filthy rag. Another -expressed regret that the dance had not been held out of doors, in one -of the plazas; there they could show what they could do. There they -always made it a point of honor to eat the excrement of men and dogs. - -For my own part I felt satisfied with the omission, particularly as the -room, stuffed with one hundred Zunis, had become so foul and filthy as -to be almost unbearable. The dance, as good luck would have it, did not -last many minutes, and we soon had a chance to run into the refreshing -night air. - -To this outline description of a disgusting rite I have little to add. -The Zunis, in explanation, stated that the _Nehue-Cue_ were a Medicine -Order which held these dances from time to time to inure the stomachs -of members to any kind of food, no matter how revolting. This statement -may seem plausible enough when we understand that religion and medicine -among primitive races are almost always one and the same thing, or, -at least, so closely intertwined that it is a matter of difficulty to -decide where one begins and the other ends. - -Religion in its dramatic ceremonial preserves, to some extent, the -history of the particular race in which it dwells. Among nations of -high development, miracles, moralities, and passion plays have taught, -down to our own day, in object lessons, the sacred history in which -the spectators believed. Some analogous purpose may have been held -in view by the first organizers of the urine dance. In their early -history, the Zunis and other Pueblos suffered from constant warfare -with savage antagonists and with each other. From the position of their -villages, long sieges must of necessity have been sustained, in which -sieges famine and disease, no doubt, were the allies counted upon by -the investing forces. We may have in this abominable dance a tradition -of the extremity to which the Zunis of the long ago were reduced at -some unknown period. A similar catastrophe in the history of the Jews -is intimated in II Kings, xviii, 27: “But Rab-shakeh said unto them: -hath my master sent me to thy master, and to thee to speak these words? -hath he not sent me to the men which sit on the wall, that they may -_eat their own dung and drink their own piss with you_?” In the course -of my studies, I came across a reference to a very similar dance, -occurring among one of the fanatical sects of the Arabian Bedouins, but -the journal in which it was recorded, the _London Lancet_, I think, was -unfortunately mislaid. - -As illustrative of the tenacity with which such vile ceremonial, once -adopted by a sect, will adhere to it and become ingrafted upon its -life, long after the motives which have suggested or commended it -have vanished in oblivion, let me quote a few lines from Max Muller’s -“Chips from a German Workshop,” “Essay upon the Parsees,” pp. 163, 164, -Scribner’s edition, 1869: - -“The _Nirang_ is the urine of cow, ox, or she-goat, and the rubbing -of it over the face and hands is the second thing a Parsee does after -getting out of bed. Either before applying the _Nirang_ to the face -and hands, or while it remains on the hands after being applied, he -should not touch anything directly with his hands; but, in order to -wash out the _Nirang_, he either asks somebody else to pour water on -his hands, or resorts to the device of taking hold of the pot through -the intervention of a piece of cloth, such as a handkerchief, or his -_sudra_, _i. e._, his blouse. He first pours water on his hand, then -takes the pot in that hand and washes his other hand, face, and feet.” -(Quoting from _Dadabhai-Nadrosi’s_ Description of the Parsees.) - -Continuing, Max Muller says: “Strange as this process of purification -may appear, it becomes perfectly disgusting when we are told that -women, after childbirth, have not only to undergo this sacred ablution, -but actually to drink a little of the _Nirang_, and that the same -rite is imposed on children at the time of their investiture with the -_Sudra_ and _Koshti_, the badges of the Zoroastrian faith.” - - - _One hundred copies printed strictly for private circulation_ - - - * * * * * - - - - - Transcriber’s Note: - - ――Text in italics is enclosed by underscores (_italics_). - - ――Archaic and variable spelling has been preserved. - - -*** END OF THE PROJECT GUTENBERG EBOOK THE URINE DANCE OF THE ZUNI -INDIANS OF NEW MEXICO *** - -Updated editions will replace the previous one--the old editions will -be renamed. - -Creating the works from print editions not protected by U.S. copyright -law means that no one owns a United States copyright in these works, -so the Foundation (and you!) can copy and distribute it in the -United States without permission and without paying copyright -royalties. 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Bourke</p> -<div style='display:block; margin:1em 0'> -This eBook is for the use of anyone anywhere in the United States and -most other parts of the world at no cost and with almost no restrictions -whatsoever. You may copy it, give it away or re-use it under the terms -of the Project Gutenberg License included with this eBook or online -at <a href="https://www.gutenberg.org">www.gutenberg.org</a>. If you -are not located in the United States, you will have to check the laws of the -country where you are located before using this eBook. -</div> - -<p style='display:block; margin-top:1em; margin-bottom:1em; margin-left:2em; text-indent:-2em'>Title: The urine dance of the Zuni Indians of New Mexico</p> -<p style='display:block; margin-top:1em; margin-bottom:0; margin-left:2em; text-indent:-2em'>Author: John G. Bourke</p> -<p style='display:block; margin-top:1em; margin-bottom:0; margin-left:2em; text-indent:-2em'>Compiler: P. H. Sheridan</p> -<p style='display:block; text-indent:0; margin:1em 0'>Release Date: July 13, 2022 [eBook #68519]</p> -<p style='display:block; text-indent:0; margin:1em 0'>Language: English</p> - <p style='display:block; margin-top:1em; margin-bottom:0; margin-left:2em; text-indent:-2em; text-align:left'>Produced by: Charlene Taylor, Donald Cummings and the Online Distributed Proofreading Team at https://www.pgdp.net (This file was produced from images generously made available by The Internet Archive)</p> -<div style='margin-top:2em; margin-bottom:4em'>*** START OF THE PROJECT GUTENBERG EBOOK THE URINE DANCE OF THE ZUNI INDIANS OF NEW MEXICO ***</div> - - -<div class="figcenter" id="cover"> - <img src="images/cover.jpg" alt="cover" title="cover" /> - <div class="caption"> - <p class="noic">Transcriber’s Note: The cover image was created from the title -page by the transcriber and is placed in the public domain.</p> - </div> -</div> - - - - -<hr class="chap x-ebookmaker-drop" /> - -<div class="chapter"> -<p class="noi halftitle">THE URINE DANCE</p> - -<p class="noi works">OF THE</p> - -<p class="noi halftitle">ZUNI INDIANS OF NEW MEXICO</p> -</div> - - - -<hr class="chap x-ebookmaker-drop" /> - -<div class="chapter"> -<p class="noi works">NOT FOR GENERAL PERUSAL</p> - -<hr class="r30" /> - -<h1 class="nobreak">THE URINE DANCE<br /> -<span class="works">OF THE</span><br /> -ZUNI INDIANS OF NEW MEXICO</h1> - -<p class="p2 noi works">BY</p> - -<p class="noic"><span class="author">CAPTAIN JOHN G. BOURKE</span><br /> -THIRD CAVALRY, U. S. ARMY</p> - -<p class="p2 noic">FROM THE ETHNOLOGICAL NOTES COLLECTED BY HIM</p> - -<p class="noic works">UNDER THE DIRECTION OF</p> - -<p class="noic">LIEUTENANT GENERAL P. H. SHERIDAN, U. S. ARMY</p> - -<p class="noic">IN 1881.</p> - -<p class="p4 noi works">PRIVATELY PRINTED<br /> -1920</p> -</div> - - - - -<hr class="chap x-ebookmaker-drop" /> - -<div class="chapter"> -<p><span class="pagenum"><a id="Page_3"></a>[3]</span></p> - -<h2 class="nobreak">THE URINE DANCE OF THE ZUNIS</h2> - -<p class="noi works">by<br /> -JOHN G. BOURKE, Captain, Third Cavalry, U. S. Army</p> -</div> - -<hr class="r30" /> - -<p>On the evening of November 17, 1881, during my stay in -the village of Zuni, New Mexico, the <i>Nehue-Cue</i>, one of -secret orders of the Zunis, sent word to Mr. F. Cushing -(whose guest I was) that they would do us the unusual -honor of coming to our house to give us one of their characteristic -dances, which, Cushing said, was unprecedented.</p> - -<p>The squaws of the Governor’s family put the long “living -room” to rights, sweeping the floor and sprinkling it with -water to lay the dust. Soon after dark the dancers entered; -they were twelve in number, two being boys. The center -men were naked with the exception of black breech-clouts of -archaic style. The hair was worn naturally with a bunch -of wild turkey feathers tied in front, and one of corn-husks -over each ear. White bands were painted across the face -at eyes and mouth. Each wore a collar or neckcloth of -black woolen stuff. Broad white bands, one inch wide, -were painted around the body at the navel, around the arms, -the legs at mid-thighs and knees. Tortoise-shell rattles -hung from the right knee. Blue woolen footless leggins -were worn with low-cut moccasins, and in the right hand -each waved a wand made of an ear of corn, trimmed with -the plumage of the wild turkey and macaw. The others -were arrayed in old cast-off American army clothing, and -all wore white cotton night-caps, with corn-husks twisted -into the hair at top of head and ears. Several wore, in addition -to the tortoise-shell rattles, strings of brass sleigh-bells -at knees. One was more grotesquely attired than the rest in -a long India-rubber gossamer “over all” and a pair of -goggles, painted white, over his eyes. His general “get-up” -was a spirited take-off upon a Mexican priest. Another -was a very good counterfeit of a young woman.</p> - -<p>To the accompaniment of an oblong drum, and of the -rattles and bells spoken of, they shuffled into the long room, -crammed with spectators of both sexes, and of all sizes and<span class="pagenum"><a id="Page_4"></a>[4]</span> -ages. Their song was apparently a ludicrous reference to -everything and everybody in sight, Cushing, Mendeleff, and -myself receiving special attention, to the uncontrolled merriment -of the red-skinned listeners. I had taken my station -at one side of the room, seated upon the banquette, and -having in front of me a rude bench or table upon which -was a small coal-oil lamp. I suppose that in the halo diffused -by the feeble light and in my “stained-glass attitude” -I must have borne some resemblance to the pictures of saints -hanging upon the walls of old Mexican churches; to such a -fancied resemblance I at least attribute the performance -which followed.</p> - -<p>The dancers suddenly wheeled into line, threw themselves -on their knees before my table, and with extravagant beatings -of breast began an outlandish but faithful mockery of a -Mexican Catholic congregation at vespers. One bawled -out a parody upon the Pater Noster, another mumbled -along in the manner of an old man reciting the rosary, while -the fellow with the India-rubber coat jumped up and began -a passionate exhortation or sermon, which for mimetic -fidelity was inimitable. This kept the audience laughing -with sore sides for some moments, until at a signal from the -leader the dancers suddenly countermarched out of the -room, in single file, as they had entered.</p> - -<p>An interlude followed of ten minutes, during which the -dusty floor was sprinkled by men who spat water forcibly -from their mouths. The <i>Nehue-Cue</i> re-entered; this time -two of their number were stark naked. Their singing was -very peculiar and sounded like a chorus of chimney-sweeps, -and their dance became a stiff-legged jump, with heels kept -twelve inches apart. After they had ambled around the -room two or three times, Cushing announced in the Zuni -language that a “feast” was ready for them, at which they -loudly roared their approbation and advanced to strike -hands with the munificent “Americanos,” addressing us in -a funny gibberish of broken Spanish, English, and Zuni. -They then squatted upon the ground and consumed with -zest large “ollas” full of tea, and dishes of hard tack and<span class="pagenum"><a id="Page_5"></a>[5]</span> -sugar. As they were about finishing this a squaw entered, -carrying an “olla” of urine, of which the filthy brutes drank -heartily.</p> - -<p>I refused to believe the evidence of my senses, and asked -Cushing if that were really human urine. “Why, certainly,” -replied he, “and here comes more of it.” This time, -it was a large tin pail-full, not less than two gallons. I -was standing by the squaw as she offered this strange and -abominable refreshment. She made a motion with her -hand to indicate to me that it was urine, and one of the old -men repeated the Spanish word <i lang="es" xml:lang="es">mear</i> (to urinate), while -my sense of smell demonstrated the truth of their statements.</p> - -<p>The dancers swallowed great draughts, smacked their lips, -and, amid the roaring merriment of the spectators, remarked -that it was very, very good. The clowns were now upon -their mettle, each trying to surpass his neighbors in feats of -nastiness. One swallowed a fragment of corn-husk, saying -he thought it very good and better than bread; his <i lang="fr" xml:lang="fr">vis-à-vis</i> -attempted to chew and gulp down a piece of filthy rag. -Another expressed regret that the dance had not been held -out of doors, in one of the plazas; there they could show -what they could do. There they always made it a point of -honor to eat the excrement of men and dogs.</p> - -<p>For my own part I felt satisfied with the omission, particularly -as the room, stuffed with one hundred Zunis, had -become so foul and filthy as to be almost unbearable. The -dance, as good luck would have it, did not last many minutes, -and we soon had a chance to run into the refreshing night air.</p> - -<p>To this outline description of a disgusting rite I have little -to add. The Zunis, in explanation, stated that the <i>Nehue-Cue</i> -were a Medicine Order which held these dances from -time to time to inure the stomachs of members to any kind of -food, no matter how revolting. This statement may seem -plausible enough when we understand that religion and -medicine among primitive races are almost always one and -the same thing, or, at least, so closely intertwined that it is a -matter of difficulty to decide where one begins and the other -ends.</p> - -<p><span class="pagenum"><a id="Page_6"></a>[6]</span></p> - -<p>Religion in its dramatic ceremonial preserves, to some -extent, the history of the particular race in which it dwells. -Among nations of high development, miracles, moralities, -and passion plays have taught, down to our own day, in -object lessons, the sacred history in which the spectators believed. -Some analogous purpose may have been held in -view by the first organizers of the urine dance. In their -early history, the Zunis and other Pueblos suffered from -constant warfare with savage antagonists and with each -other. From the position of their villages, long sieges must -of necessity have been sustained, in which sieges famine and -disease, no doubt, were the allies counted upon by the investing -forces. We may have in this abominable dance a tradition -of the extremity to which the Zunis of the long ago were -reduced at some unknown period. A similar catastrophe -in the history of the Jews is intimated in II Kings, xviii, 27: -“But Rab-shakeh said unto them: hath my master sent me -to thy master, and to thee to speak these words? hath he not -sent me to the men which sit on the wall, that they may <em>eat -their own dung and drink their own piss with you</em>?” In the -course of my studies, I came across a reference to a very -similar dance, occurring among one of the fanatical sects of -the Arabian Bedouins, but the journal in which it was recorded, -the <cite>London Lancet</cite>, I think, was unfortunately mislaid.</p> - -<p>As illustrative of the tenacity with which such vile ceremonial, -once adopted by a sect, will adhere to it and become -ingrafted upon its life, long after the motives which have -suggested or commended it have vanished in oblivion, let -me quote a few lines from Max Muller’s “Chips from a -German Workshop,” “Essay upon the Parsees,” pp. 163, -164, Scribner’s edition, 1869:</p> - -<p>“The <i>Nirang</i> is the urine of cow, ox, or she-goat, and the -rubbing of it over the face and hands is the second thing a -Parsee does after getting out of bed. Either before applying -the <i>Nirang</i> to the face and hands, or while it remains on -the hands after being applied, he should not touch anything -directly with his hands; but, in order to wash out the <i>Nirang</i>,<span class="pagenum"><a id="Page_7"></a>[7]</span> -he either asks somebody else to pour water on his hands, or -resorts to the device of taking hold of the pot through the -intervention of a piece of cloth, such as a handkerchief, or -his <i>sudra</i>, <i>i. e.</i>, his blouse. He first pours water on his hand, -then takes the pot in that hand and washes his other hand, -face, and feet.” (Quoting from <i>Dadabhai-Nadrosi’s</i> Description -of the Parsees.)</p> - -<p>Continuing, Max Muller says: “Strange as this process -of purification may appear, it becomes perfectly disgusting -when we are told that women, after childbirth, have not -only to undergo this sacred ablution, but actually to drink a -little of the <i>Nirang</i>, and that the same rite is imposed on -children at the time of their investiture with the <i>Sudra</i> and -<i>Koshti</i>, the badges of the Zoroastrian faith.”</p> - - -<p class="p2 noic"><i>One hundred copies printed strictly for private circulation</i></p> - - - - -<hr class="chap" /> -<div class="tnote"> -<p class="noi tntitle">Transcriber’s Note:</p> - -<p class="smfont">Archaic and variable spelling has been preserved.</p> -</div> - -<div style='display:block; margin-top:4em'>*** END OF THE PROJECT GUTENBERG EBOOK THE URINE DANCE OF THE ZUNI INDIANS OF NEW MEXICO ***</div> -<div style='text-align:left'> - -<div style='display:block; margin:1em 0'> -Updated editions will replace the previous one—the old editions will -be renamed. -</div> - -<div style='display:block; margin:1em 0'> -Creating the works from print editions not protected by U.S. copyright -law means that no one owns a United States copyright in these works, -so the Foundation (and you!) can copy and distribute it in the United -States without permission and without paying copyright -royalties. 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