126 THE ZUNI INDIANS [eth. anx. i3 



The stone fetishes are returned to the buckskin medicine bag's by 

 the owners, and the te'nas'sJili is restored to the vase b}^ the man whose 

 special care it is to guard the sacred mythical medicine plant. The 

 participants in this ceremony now g'o to their homes or fratei'nities, 

 and return after sunrise for their te'likinawe, which may be planted 

 in the fields an}' time during the day. 



An incident occurred on the eighth evening that is worthy of mention. A flayed 

 bear was brought to the pueblo by some Navahos and presented to the rao^sona 

 (director) of the HJi^lo'kwe (ant) fraternity, who at once convened the fraternity. 

 The altar was erected and the a^kwamosi (maker of medicine water) consecrated the 

 water. The bear was butchered, and in an inner room, during the night, was cooked 

 in immense caldrons in the broad fireplace with awning by female members of 

 the fraternity. The other members spent the night in singing and dancing. In the 

 early morning the cooked meat was brought in, with other food, in large bowls. The 

 mo^sona placed the bear's skull in a flat basket in which he had made a cross of meal, 

 symbolic of the four regions, and deposited the basket before the altar, the top of the 

 head to the east. A woman prepared a bowl of yucca suds and each person present 

 dipped his two ceremonial eagle plumes into the suds and lirought them forward over 

 the top of the skull. The woman who prepared the suds afterward washed the skull, 

 and the mo^sona painted the lower portion of it black and the upper portion yellow. 

 The top of the head was spotted over Avith micaceous hematite. A salmon-colored 

 fluffy eagle plume was attached to the top of the skull and a similar one to the base. 

 After the skull was decorated the a^kwamosi sprinkled it with meal, having first 

 thrown medicine water over it, and all present sprinkled meal upon it. The skull 

 was afterward carried in state to To^mapa, a shrine in the west wall of To^wa yiil''- 

 liinng (see pi. xxiii).« Each member of the fraternity having prepared a te^liki- 

 nang, these were arranged in a flat basket, the plume ends radiating, and the skull 

 was placed in the center. The woman who washed the skull carried it and was 

 followed by four ofticers of the fraternity, who sang to the accompaniment of the 

 rattle. Each man wore the deerskin hood of the personators of the Sha^liiko, which 

 may be worn by oflicers of fraternities on such occasions as described. 



The first bodj^ of A'shiwanni gather on the eighth day in the He'iwa 

 ki'wi'sine, where they remain during the night and prepare te'likinawe, 

 some of which are deposited at sunset on the evening of the ninth 

 day in a spring- or water pocket, through which the Kok'ko (anthropic 

 g-ods) are supposed to view this earth from the undermost world. 



On the ninth day the first body of A'shiwanni, the Ko'mosona, the 

 Ko'pekwin, and two Ko'pi'*lashiwanni meet in the dwelling- of the 

 Ko'mosona, his wife's house, and prepare te'likinawe. Each shi'wanni 

 makes four offerings to Pau'tiwa. The others present make each two 

 te'likinawe to be offered to that god. The Ko'mosona groups all the 

 te'likinawe into a kia'etchine. On the same da}' the people of the Corn 

 clan and the children of the clan ^ assemble in the house of the father or 

 head of the clan to choose a man to personate Pau'tiwa (see page 33), 

 who is known at this time as the Koni'lia'^likwi.^ The head of the clan 

 presents prayer meal wrapped in a corn husk to the party chosen to rep- 

 resent the Kom'ha*likwi, notifying him that he is to personate this god 



<i Skulls of the prey animals of the six regions are deposited at this shrine. 



6 See List of clans. 



c Dance witch or witch of the Kok'ko. 



