~ 6 Huichol Yarns by Jose Benitez Sanchez ~ 28" x 36"

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28x36- #1 - JS4-93 - :  The Joy of Living - 1976 ~ 
Here we see Kauyumarie, giving life for the world, so the world could be full of joy and in the world a lot of good things, so that we are may live in this world and no one suffers.(One gets the impression, that JBS made this piece at the point, where there was a good harvest in that particular year, because he says, now none suffers. This is the kind of things the Huichol say in a good year). For this reason, Tatei Yurianaca, our mother fertile earth, ordained that we celebrate a feast for her and Our Mother, Tateteima. 

She is seen as a very well person in Watetupa (top left). She is not yet fully manifested at all and is therefore in the world, inside a piak, that represents the underworld. The peak still has not come through the antlers, that represent Watecuari, the gates to this world. 

But before tatei Yurianaca can become manifest on this world, Kauyumarie must prepare the world, all the elements that then will be living fully on earth. He brings with him the future deer, that will live on the earth in animal form. There are a male and a female deer (with antlers on her back), coming to populate the earth with the primary sacrifice, that can be given to the gods. At the upper right corner we see tatei Haramara, our mother the ocean, as serpent who was the first to come over the surface of the earth.  She was asked to withdraw from the earth, to make place for the manifestations of our mother earth, as a dry fertile ground.  Kauyumariethen is speaking the prayers (in form of birdlike insects), that reach our Great Grandparents in the underworld, (that's why the insects go down).  He is also announcing from the ground of the earth, that everything is prepared, all the life brought into earth. 

Thus Tatei Yurianaca becomes completely manifest.  She ordains that man celebrate the fertility of the earth, the fertility of women, the prosperity in life. 

This is tatei Neixa, the feast of the first fruits, in which specially little children called Tuwainurixi, participate.  A child must perform five times at the ceremony of Tatei Neixa, to become a Wixarica, a Huichol.  As long they haven't done so, they are still called Tuwainu.  They are here represented by their spirit, which is a large moth-like butterfly called Tuwainu.

The butterfly comes out of the heavens, where we see manifestations of rain (on the right in white background) and sunrise on the left. 

At the lower left corner we see all the offerings prepared for the feast or ceremony.

There are burning candles, tortillas and bowls which would contain Nawa (maize-beer), Hamuitsi (sweet, white atole) or tsinari (sour atole).  There are also two symbols of life (white), and one of death (black), flowing upwards to heaven.

28x36- #2 -- JS10-93 -- The Path of Our Older Brother the Lord of Dawn (Tamatsi Pariya)

Here we see how Tatei Yurianaka (that's Our Mother fertile Earth) was in Watetuapa, in the underworld, before she was on earth. Paritemai, that is the bearer of light, Young Child Dawn who did not want to come to be in Wirikuta where everything would appear, where dawn would appear……Paritemai did not want to go to Wirikuta, did not want to take the path to Wirikuta, and he is her son. That Maxacuaxi was calling him. So Maxacuaxi, Deer-Tail, Our Great-grandfather Deer-Tail who ordained the way of everything in this world, was calling Paritemai and ordering him to take the path to Wirikuta, but he did not want to heed those orders. He said that he did not have to go. Tatei Yurianaka said by force she sent him, by force she ordered him that he had to obey the words of Kauyumarie, which is identified with Maxacuaxi. Our Mother Yurianaka had to obligate him, she threatened him as if wanting to hit him, and he had to go out of the ocean so that he would take the path to Wirikuta.

So this piece is quite well explained in the back in terms of what we see in front. See, Paritemai, who becomes Tamatsi Pariya, Our Older Brother the Lord of Dawn, lived in the house, in the ocean of Our Mother Earth, being her son. That is the house that we see on the bottom left. And he knew that Great-Grandfather Deer-Tail, also known as Kauyumarie, wanted him to go to Wirikuta, but he kept refusing to do that. He didn't want to leave the ocean and take the trail to Wirikuta. He has to take the gourds, the prayer-bowls, the arrows that are represented, the gourds at bottom center, the arrows at upper right, along the path which is unfolding at upper right, and which one of his arms, the upper arm, is reaching towards, he's going to take that path now that he's been threatened and his mother has practically beaten him. He didn't want to leave the under-world and undergo the sacrifice of living in this world, and being tested in this world until he reached Wirikuta, where he would become Dawn by the side of Tatei Hautsi Kupuri, Our Mother Dew-soul.  At the same time as-dawn-appears Our Mother Dew-soul also appears, they both become manifest together. And the calendar that he's going to take, the rope that he's going to take that is going to be a calendar of his travels, is represented here next to the path, that is a calendar of knots that are undone along the pilgrimage or the path that he's going to have to stretch out into Wirikuta.

About him we have the earth, green and beginning to have life, and beneath him we have the sacrifice of the founding ancestors, who are even earlier generically than Dawn for instance, such as Tatutsi Maxacuaxi, Great-grand-father Deer-Tail, whose very seat has the form of a tail of the deer, and the feathers you can see within it, you have feathers, you have antlers, you have all of it, and you have the tail. So he has to take the sacred bowls and the sacred arrows and carries them into this world,

what corresponds to him, to his part in organizing life in this world. We have the beginning of his life on earth. 

I think it's interesting to mention that there is also the sense of being thrown into the world out of the womb, that is that the ocean is the mother of the earth which has not yet disassociated herself from the ocean, she's still one being with the ocean; and his very mother is throwing him out of that womb and into the world, into the male orders of this path we are to follow; and that the green, area of this womb is not completely completed as we see with the five red flowers.

JS-8-93 -- 28x36- #3 -- The Apotheosis of Our Mother Dew Soul (Hautsi Kupuri)  --

Here we see Hautsi Kupuri adorned with feathers and arrows as she is received in Heriepa. She is the soul of Takei Haramara who said, "I offer you unto Cauyumarieso that you will serve in Heripa and bring life to the whole world." And Kauyumarie recives her so that she will be a kupuri. Kauyumarie plants her roots in the rocks so from there she will be transformed into Hautsi Kupuri. Tatewai, Tatei Urianaka and Tatei Wirika Wineri see Tatei Hautsi Kupuri as she will become, the life of the Gods and ourselves.

28x36- n (No translation of the Spanish has been made)

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