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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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