110 THE ZUNI INDIANS [eth. ann. 23 



somewhat in different years. While the actual ceremonial continued 

 eleven daj^s, beginning- on the 22d of the month in 1891, for conven- 

 ience of reference the four days prior to this date will be included in 

 the enumeration of days. The references in the following account 

 are therefore from the first day to the fifteenth inclusive, the fifth 

 dnv being the actual beginning of the ceremonial. 



The first four da3^s are consumed b}' the first body of A'shiwanni, 

 not including the Shi'wano"kia (Priestess of Fecundity), who assemble 

 in the houses of the Kia'kwe amosi in the preparation of te'likinawe. 

 Besides their individual prayer plumes to the sun and their ancestors, 

 each shi'wanni makes a te'likinane to the sun, one to the moon (the two 

 being wrapped together with native cotton cord), and four to each of 

 the six regions for the deceased A'shiwanni of these regions. The 

 te'likinawe of the Priestess of Fecundity are made by the first body of 

 A'shiwanni. She prepares a ha'kwani (a numlier of cotton-cord loops), 

 symbolizing a sacred white blanket. The Kia'kwemosi and the Shi'- 

 wanni of the Nadir each make a te'likinane, the stick measuring from 

 the inner side of the elbow to the tip of the middle finger. That of the 

 Kia'kwemosi is to the u'wannami (rain-makers) of the six regions or 

 the whole world, and that of the Shi'wanni of the Nadir, who is also 

 elder ])rother Bow priest, is to the Ku'pishtaya (lightning-makers), 

 with whom the deceased A'pi"^lashiwanni (Bow priests) work. The 

 elder and younger brother Bow priests prepare offerings to the Gods 

 of War, and four to the lightning-makers (deceased A'pi"iashiwanni) 

 of each of the six regions. All except the individual offerings of these 

 priests are grouped together into a kia'etchine (a group of te'likinawe), 

 the two longer te'likinawe made by the Kia'kwemosi and Shi'wanni of 

 the Nadir being in the center. The Shi'wanni of the Nadir holds the 

 te'likinawe in place while the younger brother Bow priest wraps the 

 base with thread made of yucca. The kia'etchine is placed on the meal 

 painting in the He'iwa (North) ki'wi'sine^' the fourth evening. 



This group of te'likinawe is offered to the gods with prayers for the 

 pure hearts of the people, the appearance of a'wehlwia'we (cumulus 

 clouds), shi'pololowe (fog, clouds like the plains), wil'lolonanne (light- 

 ning), rains, and much water in the rivers and lakes. Should the 

 hearts of the people be not pure, it could not be expected that the Sun 

 Father would combine with the Council of the Gods in directrng the 

 u'wannami to favor Zuni-land. The Ko'mosona and his associates 

 prepare their prayer plumes in the room adjoining the Mu'hewa (west) 

 ki'wi^s^ne, to which he belongs. He also has one te'likinane, as long* 

 as from the inner side of the bend of the elbow to the tip of the middle 

 finger, which is offered to the Council of the Gods. Members of the 

 fraternities, except those of the *Hle'wekwe (Sword swallowers), also 

 gather in their ceremonial chambers on the first day and prepare 

 te'likinawe. 



o See Ki'wi'sivve and their functions. 



