STEVENSON] COMING OF KO'lOOWISI 97 



in this painting as there are children to be initiated. The director of 

 the Great Fire fraternity remains constantly by this painting, leaving 

 it only occasionally to obser\^e the progress of the work done by 

 members of his fraternity in Chu'pawa and O'he'wa ki'wi'siwe. 



There are fifteen sand mounds made in each of these ki'wi*siwe for 

 the fifteen gods who are personated.'* The men who make the mounds 

 remain to look after them. The gods for whom the mounds are made 

 in the Chu'pawa are the six elder brothers Sal'imobiya, two elder 

 brothers Na'wisho, elder brother *Hle'lashoktipona, elder brother 

 U'poyona, two elder brothers An'nahoho, 8hu'laawi*si, *Si'*sikia, and 

 Awan ta'^chu (Great Father) Ko'yemshi. The younger brothers of the 

 gods, except Shu'laawi*si, 'Si'*sikia, and A'wan tii^chu Ko'3'emshi, 

 visit the O'he'wa ki'wi*sine. Shu'laawi^si, *Si'*sikia, and Awan ta"chu 

 Ko'yemshi go from one ki'wi*sine to the other. 



As soon as members of the Great Fire fraternity leave for the two 

 ki'wi'siwe to make the sand mounds Shu'laawi*si, led by his ceremonial 

 father, leaves the Up'*sannawa to visit the O'he'wa, where he is joined 

 by the two An'nahoho, and the four proceed to He'iwa ki'wi*sine, where 

 the director of the Great Fire fraternity dips water from the "spring" 

 with an ancient shell attached to a long stick of cottonwood and gives 

 to each a drink. At this point the choir of the fraternity sing to the 

 accompaniment of the rattle and drum. The water is drunk to make 

 the gods angr}', and the pe'kwin (sun priest) says: "Those of you 

 who drink this water are privileged to strike all men and women you 

 may meet, except those that you tind lying down, standing close to 

 the wall or by a ladder or under one, or carrying an ear of corn or a 

 vase of water; or pregnant women, men wearing plumes in the hair or 

 buckskin around them, officers of the fraternity who take part in the 

 ceremonies, or those who have worked on the sand painting and 

 mounds." The gods and others who had previously visited the ki'wi*- 

 sine and partaken of the water also received instructions from the 

 pe'kwin to whip the people. These gods break large quantities of 

 pottery, and as each piece is thrown to the ground they cr}^: " Pa'chu 

 a'shetu (Death to the Navaho)." Baskets are broken by the other 

 gods and burned b}' the lighted brand of Shu'laawi'si, and they cr}'^: 

 ""Le'na Pa'chu an ham'pone cha'pitu (In this wa}' burn the Navaho 

 camp.)" The populace and Sal'imobiya give the war whoop during the 

 destruction of potterj- and baskets. 



The Ko'yemshi ascend to the roof of the He'iwa ki'wi*sine and listen 

 to 'Si'*sikia, who has not left the ki'wi*sine and is now on the ladder 

 which passes through the hatchway. He holds the stuffed rabbit skin 

 with gypsum eyes, previously referred to, near his mouth, and the 



a Illustrations of these sand paintings may be found in "The Religious Life of the Zuni Child," 

 Fifth Annual Report of the Bureau of Ethnology, p. 639-555. 



23 ETH— 04 7 



