98 THE ZUNl INDIANS [eth. ann. 23 



rabbit is supposed to be saying: "Your little grandfather is hungry; 

 he wishes something to eat; bring him some food." The Ko'yemshi, 

 in obedience to the little grandfather's request, go to the homes of 

 the children who are to be initiated and have been previously named 

 by ^Si'^sikia and the Ko'yemshi. The first boy visited gives an eating 

 bowl full of cooked yellow beans, the next gives a bowl of blue beans, 

 the next a bowl of red beans, the fourth a bowl of white beans, the fifth 

 a bowl of beans of all colors, the sixth a bowl of black beans. The 

 other children give dried peaches, stewed meat, etc. The bowls of 

 food are carried to the He'iwa ki'wi'sine by the Ko'yemshi, who hand 

 them through the hatchway to persons inside. *Si"sikia does not receive 

 the bowls himself. Wor'we (managers) from the other ki'wi'siwe 

 go to He'iwa and carry off their share of the food, each party partaking 

 of the feast in its own ki'wi'sine after the gods have finished their tour 

 of destruction. About this timo each godfather carries a la'showanne 

 to the He'iwa ki'wi*sine, giving it to the director of the Great Fire 

 fraternity, who places it on the head of one of the pictures of the sand 

 painting. 



The godfathers of the boys who donate beans have their la'showawe 

 placed on the heads of the Sal'imobiya of the six regions, each la'sho- 

 wanne being placed on the head of the god associated with the region 

 of the color of the beana, the color of the figures having nothing to 

 do with the ki'wi*sine the boy is to enter; but, apart from the feathers 

 of the godfathers of the boys who have donated the beans of the colors 

 of the six regions, the feathers are placed on the heads of the figures 

 as the director may decide. As soon as each father is informed upon 

 which figure his plume is placed he leaves the ki'wi'sine to prepare for 

 the involuntary initiation of his godchild. 



The pe'kwin leads the gods from He'kiapawa ki'wi^sine, where they 

 assembled after their feasts in their respective ki'wi*siwe, to Si'aa' 

 te'wita. Entering b}^ the eastern covered way, he sprinkles a line of 

 meal from the entrance of the plaza to the He'iwa ki'wi'sine and forms 

 a circle of meal at the base of the ladder which leads to the roof of the 

 ki'wi*sine. He crosses the main line of meal at equal intervals with 

 lines of meal of the different colors associated with the six regions, 

 beginning at the east entrance, to indicate the positions the gods are to 

 take. He again returns to the east entrance and places the Ko'pekwin, 

 deputy to the Ko'mosona, the Ko'mosona, and the gods in proper order, 

 standing each one, with a hand on each shoulder, on a cross line of the 

 meal; they all face north. The position of the gods is as follow^s: The 

 Sal'imobiya of the North stands next to the Ko'mosona, then follow in 

 order the Siirimobiya of the West, Sal'imobiya of the South, Sal'imo- 

 biya of the East, Sal'imobiya of the Zenith, Sal'imobiya of the Nadir, 

 *Hle'lashoktipona, U'pov^ona, An'nahoho, Shu'laawi'^si, *Si'*sikia, and 

 Great Father Ko'yemshi. The other Ko'yemshi mark a place with 



