112 THE ZUNI INDIANS [eth. ann. 23 



pares his individual offerings, one to the sun and four to his ancestors 

 in his mother's house; at least such was the custom. The writer has 

 observed these te'likinawe being made in the wife's house. The hus- 

 band makes the individual offerings for the wife and children in the 

 wife's house, including such bo3"s as have not received voluntar}^ 

 initiation into the Ko'tikili. Should the father not be living the eldest 

 son tills his place. Each female has one offering to make to the moon 

 and three to her ancestors. Infants have two to their ancestors, none 

 to the sun or moon. A ver}- yomig infant sometimes has but one, 

 to its ancestors. Procrastination is a common fault of the Zuiiis, and 

 consequeuth^ many must hurry to complete the individual plume making 

 on the tifth day, the day on which the offerings are made. 



On the evening of the second day all the fraternities except the 

 *Hle'wekwe, *Ko'shi'kwe (Cactus), and A'pi"lashiwanni convene, each 

 having its tablet altar erected. The members of the A'pi'*liishiwanni 

 go to their respective fraternities to ffU their places as guardians of 

 the altars and fetishes. 



These synchronous meetings continue eight nights; they last until 

 midnight on the first three nights. The women and children return to 

 their homes to sleep, while the men sleep in the ceremonial chamber. 

 The fourth night's ceremonies continue throughout the night, closing 

 after sunrise. Again they convene, retiring the first three nights at 

 midnight, and on the fourth night the ceremonies continue until after 

 sunrise. The sick are healed at this season, but there is no initiation. 



The visiting of one fraternity with another at this time is common. 

 An invitation is extended by a mo'sona (director) of one fraternity to 

 the corresponding ofiicer of another. The former, calling upon the 

 latter and presenting him with a small quantity of meal wrapped in a 

 corn husk, invites him and his associates to come to his chamber and 

 assist in healing the sick. These invitations are not confined to those 

 who practise in a similar wa3^'^ 



Images of the Gods of War (A'hayuta) are begun in the house of 

 the aged man of the Deer clan (see plate xix) on the third day. He 

 fashions the idol of the elder God of War, while a man of the Bear clan 

 makes that of the younger, both gods on this occasion bearing the 

 name of A'hayuta. The games to accompany the idol of the elder 

 god are made by a member of the Deer clan, and those for the 3^ounger 



« The writer was present during a ceremonial of the Shu'maakwe (see Esoteric fraternities) when 

 certain members of the Ma'<ke 'hlan'nakwe (Great Fire fraternity) by invitation practised their 

 mystery medicine upon tlie sick of the Shu'maakwe, who do not possess the secret. On another occa- 

 sion she was present when tlie patron gods of the Shu'maakwe danced at a meeting of the Ma'^ke 

 •hlan'nakwe, and members of this fraternity visited the chamber of the Shu'maakwe the same night 

 and practised tlieir mystery medicine. There was a special meeting of the Shu'maakwe fraternity 

 previous to the solstice of 1896 to initiate the new Ko'mosonaof the Ko'tikili into the fraternity, that 

 he might be provided with a mi'li (see p. 416) . The Kia'kwemosi wished him to possess the sacred 

 fetish for his visit to Ko'thluwala'wa (see pi. iv) upon the occasion of the summer solstice ceremo- 

 nial. The Ko'mosona was not a member of any esoteric fraternity previous to his initiation into the 

 Shu'maakwe. 



