Wind symbolised a mischievous, sometimes violent character. In some myths, the Wind was represented by a wild horse. Even today, Turks describe thoughtless people or horses as being ‘born of the wind’. Because of his restless character, the Wind could not get along with Earth, Water and sometimes the Fire God. When angry, in the winter he sent down snowstorms and in the summer hurricanes, bringing misfortune. Therefore, when running into a hurricane, the Turks spat three times. Some illness-bearing spirits appeared as winds and struck people. If during a hunt, the wind destroyed a tent, the hunt was abandoned, as it would be unsuccessful. The hunters returned later to arrange a small prayer, addressed to the master of the forest or mountain. Western and northern winds were considered ominous. In the autumn they brought bad weather: rain, snow and clouds that covered the sun. In January and February there were some very windy days and these months were called ‘Jil Aiy’, months of wind. The Altai would plea with Umai: “Do not admit malicious spirits nor an evil wind!” The wind was perceived as a 'stroke' from the other world and a breeze was cause for discomfort, as it might prove an ‘envoy of the lower world’. The ancient Turks esteemed the Wind God and in His honour the Turks constructed a temple called ‘Dispersing the Clouds’. The Turks visited this temple before a military campaign and made sacrifices when asking for a victory.
Wind, as one of the elements of nature, creates a situation of change. It not only heralds clouds and storms, but in mythological plots it also brings diseases. Therefore the ‘possession of wind’, a skill to control weather, was one of the characteristics of strong Kams, Yadachi and other sacred persons. Their involvement was required in situations when the elements might cause problems. A light breeze produced by a fan was a part of Tengrian ritual. Blowing a light wind was considered an appeal to the spirits. One of the main movements of a Kam during ceremonies, which involved a tambourine or fan, was spinning around on one’s feet. This movement symbolically represented a whirlwind. The Kam turned clockwise, the same direction taken around sacred birches or fire during a sacrifice. People trusted the Wind God, a force of Nature that gave them energy. At the same time the Turks considered a counter-clockwise whirlwind as being evil. Such a whirlwind could steal the Kut of a man.
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Gish or Great Gish was the most popular god of the Nuristani people mythology and received the greatest amount of attention among the Siah-Posh Nuristani of Bashgul. Every village of Bashgul had one or more shrines dedicated to him. Gish was the war-god. His earthly name was Yazid, and he is stated to have killed Ali, Hasan and Husain and nearly every famous Muslim known to the Nuristani. Countless bulls and billy goats were sacrificed each year to him and the drums were beaten in his honor for fifteen continuous days, every spring, by the Nuristani slaves. Every time a Nuristani came home after successfully killing a Muslim, a victory dance was held in honor of Gish. In the Nuristani pantheon, Gish ranked next to Moni who was said to be the chief prophet of Imra. Both Moni and Gish were created by Imra by his breath. H. A. Rose identifies Gish with the Hindu god Kishna or Krishna.
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"HA HAI-I WUHTI" IS TRANSLATED AS "POUR WATER WOMAN". IN ONE HAND SHE IS DEPICTED AS POURING THE WATER OF LIFE FROM A GOURD OUT ONTO THE WORLD, AND IN THE OTHER, SHE IS USUALLY SHOWN WITH AN EAR OF CORN IN THE OTHER HAND. SHE IS THE MOTHER WHO NOURISHES ALL BEINGS BE THEY KACHINAS*, HUMANS, SENTIENT OR INSENTIENT. THE HOPIS PLACE HER AT THE CENTER OF ALL CREATION AND REGARD HER AS THE" MOTHER OF ALL KACHINAS."
HER HUSBAND IS EOTOTO THE CHIEF OF ALL OF THE KACHINAS, AND SHE CORRESPONDS IN A FEMALE ROLE TO HIS POSITION. SHE IS INCLUDED IN MOST OF THE IMPORTANT CEREMONIES SUCH AS THE HOPI SHALAKO, THE WATER SERPENT AND THE POWAMU. SHE IS ACTUALLY QUITE UNUSUAL IN THAT SHE HAS BEEN KNOWN TO BE QUITE VOCAL, A RARITY AMONG THE KACHINAS.
DOLL CARVERS MAKE HER EFFIGY IN THE FLAT FORM SO THAT IT MAY BE THE FIRST PRESENT THAT A BABY RECEIVES. THESE SAME DOLLS ARE ALSO GIVEN TO CAPTIVE EAGLES. LATER DOLLS IN FULL RELIEF ARE CARVED AND GIVEN TO THE GIRLS.
"*A KACHINA CAN REPRESENT ANYTHING IN THE NATURAL WORLD OR COSMOS, FROM A REVERED ANCESTOR TO AN ELEMENT, A LOCATION, A QUALITY, A NATURAL PHENOMENON, OR A CONCEPT."
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