Antillean triangular carved stones, lateral and top views. In addition to the grotesque masks, limbs are clearly indicated. For reference to their probable significance, see pages 23-24 and note 14. After 25 _ARBE_, Plates XLVI and XLIX.
From the name _zemi_ (variously spelt by the older writers), applied to the Antillean cult-images, the aboriginal faith of this region has come to be called _zemiism_; and it is not difficult, from the descriptions left us, to reconstruct its general character. "They believe," says Peter Martyr, "that the _zemes_ send rain or sunshine in response to their prayers, according to their needs. They believe the _zemes_ to be intermediaries between them and God, whom they represent as one, eternal, omnipotent, and invisible. Each cacique has his _zemes_, which he honours with particular care. Their ancestors gave to the supreme and eternal Being two names, Iocauna and Guamaonocon. But this supreme Being was himself brought forth by a mother, who has five names, Attabeira, Mamona, Guacarapita, Iella, and Guimazoa." Here we have the typical American Indian conception of Mother Earth and Father Sky and a host of intermediary powers, deriving their potency in some dim way from the two great life-givers. In the name _zemi_ itself is perhaps an indication of the animistic foundation of the religion, for by some authorities it is held to mean "animal" or "animal-being," while others see in it a corruption of _guami_, "ruler"--a source which would ally it with one of the terms for the Supreme Being as given by Peter Martyr; for Guamaonocon is interpreted as meaning "Ruler of the Earth."
Other appellations of the Sky Father, who "lives in the sun," are Jocakuvague, Yocahu, Vague, and Maorocon or Maorocoti; while Fray Ramon Pane gives names for the Earth Mother closely paralleling Peter Martyr's list: Atabei ("First-in-Being"), Iermaoguacar, Apito, and Zuimaco. Guabancex was a goddess of wind and water, and had two subordinates, Guatauva, her messenger, and Coatrischie, the tempest-raiser. Yobanua-Borna was a rain-deity whose shrine was in a cavern, and who likewise had two subordinates, or ministers. The Haitians are said to have made pilgrimages to a cave in which were kept two statues of wood, gods again of rain, or of sun and rain; and it is likely that the double-figure images preserved from this region are representations of these or of some other pair of Antillean twin deities. Baidrama, or Vaybrama, was also seemingly a twinned divinity, and clearly was the strength-giver: "They say," Fray Ramon tells us, "in time of wars he was burnt, and afterwards being washed with the juice of yucca, his arms grew out again, his body spread, and he recovered his eyes"; and the worshippers of the god bathed themselves in the sap of the yucca when they desired strength or healing. Other _zemis_ mentioned by Pane are Opigielguoviran, a dog-like being which plunged into a morass when the Spaniards came, never to be seen again; and Faraguvaol, a beam or tree-trunk with the power of wandering at will. Here there seems to be indication of a vegetation-cult, which is borne out by Pane's description of the way in which wooden _zemis_ were made--strikingly analogous to West African fetish-construction: "Those of wood are made thus: when any one is travelling he says he sees some tree that shakes its root; the man, in great fright, stops and asks who he is; it answers, 'My name is Buhuitihu [a name for priest, or medicine-man],[15] and he will inform you who I am.' The man repairing to the said physician, tells him what he has seen. The wizard, or conjurer, runs immediately to see the tree the other has told him of, sits down by it and makes it _cogioba_ [an offering of tobacco].... He stands up, gives it all its titles, as if it were some great lord, and asks of it, 'Tell me who you are, what you do here, what you will have with me, and why you send for me? Tell me whether you will have me cut you, whether you will go along with me, and how you will have me carry you; and I will build you a house and endow it.' Immediately that tree, or _cemi_, becomes an idol, or devil, answers, telling how he will have him do it. He cuts it into such a shape as he is directed, builds his house, and endows it; and makes _cogioba_ for it several times in the year, which _cogioba_ is to pray to it, to please it, to ask and know of the said _cemi_ what good or evil is to happen, and to beg wealth of it."
