STEVENSON] SONGS OF THANKSGIVING 39 



Kia^makiaf is an extensive ruin about 50 miles soutli of Zuni and a little off the 

 trail to the Zuni salt lake, standing? upon the brink of the canyon wall of black rock, 

 over which flow many springs of dear water as cold as ice. The village had been 

 surrounded by a wall 5 feet thick. When the ruin was visited in 1S84 the walls 

 were standing to the height of 5 feet, and it was found that the masonry was supe- 

 rior to that of any ruin in the surrounding country. There were remains of several 

 underground ki^vi'siwe (chambers dedicated to anthrophic worship). There was 

 an additional inclosure whose eastern side was formed by the main wall of the vil- 

 lage, which the Zufiis claim was a corral in which 'Cha'kwena kept all game. She 

 allowed the game to go out to graze during the day, the young awaiting the return 

 of their mothers in certain niches in the walls of the corral. 



Hundreds of te^likinawe, offered by the Zunis to the departed Kla'nakwe, dotted 

 the canyon walls about the springs. The Zufiis never visit this ruin except by 

 special permissionof the Ko^mosona (director of the ki^vi'siwe) or Mo^sona (direi'tor 

 of the personators of the Kia^nakwe). 



After the conquest the A'shiwi again formed about the dniin at 

 Han'lipinkia. The seven beings were again called from the earth; 

 Ku'yapali\sa\s scalp was divided and held ])y a son of the man of the 

 Coyote clan who beat the drum, and the ceremony held before going 

 to battle was repeated. The songs were not for the destruction of 

 the enemy, but were a thank.sgiving for the scalps which bring good 

 fellowship between the deceased enemy (ghost self) and the A'shiwi, 

 and therefore much rain. After the close of the songs U'yuyewi and 

 Ma'sai'lema declared that this ceremony must always occur after the 

 scalping of an enemy. 



The instruction by the beings who came from the eaith at this time 

 was that, when this ceremony should be repeated, the tcpehan (potterv 

 drum) nmst be struck the tirst time with such force that they could 

 not fail to he^r and be present, though invisible, to in.sure the correct 

 singing of the songs. 



Disaster again threatened the A'shiwi while they were still at 

 Han'Mipinkia. The second danger arose from the wrath of their gods, 

 instead of from a strange foe. Though contimied supplications were 

 made by the A'shiwi to the Council of the Gods for rain, their 

 prayers remained unanswered, and drought was threatening starva- 

 tion. The A'shiwi were beginning to fear that their A'shiwanni were 

 not pure of heart, when it was discovered that the te'likinawe which 

 had been deposited b}^ the Kia'kweraosi and others had been stolen l)y 

 a witch before the Sun Father had received the prayei's which had 

 been bi-eathed into the plumes. The Divine Ones, however, recovered 

 the stolen te'likinawe, which were again planted, and .^o the calamity 

 was averted.* 



aKIa'makla is from klaiu'aniam' : plural klam'amawC. easy to break; pule klani-ainanO, a shell 

 easy to break, pu'we kTaiii'aiiiawi' -liulls easy to break, from the black rock of which the villane 

 was built, eontainiiif? shells which liroke from the slightest pressure after being removeii from the 

 rock. 



fiHiin'lipfnkta (place of stealing) received its name from the occurrence descrilie.l. Though 

 Hiin'<liplnkTa is well known to the present Zufiis, many of whom have visited the place, compara- 

 tively few understand why or how this place received its name. The A'shiwanni are superstitiously 

 averse to any reference to the stealing of the te'likina"%e 



