130 THE ZUNI INDIANS [eth. ann. 23 



masks throughout the night and move about continually without taking- 

 seats (see plates xxvi and xxvii). 



The personator of Pau'tiwa appears in the ki'wi*sine after dark, and 

 his mask (see plate xxviii) is removed and placed by the meal painting, 

 the man himself taking his seat immediately back of it between the 

 lines of men of the Dogwood and Sun clans. 



The ledge around the room is filled with spectators, all males who 

 have passed their voluntary initiation being privileged to enter the 

 ki'wi'sine. , The Sa'ya*hlia, Shits'ukia, and Kwe'lele are tenacious in 

 their prerogative of whipping those who are found dozing or who 

 attempt to depart from the ki'wi'sine during the night. No one 

 must sleep while in the ki'wi'sine, nor must one, after entering, leave 

 before morning. The members of Great Fire f raternit}^ and of the 

 He'iwa ki'wi'sine alternate in singing to the accompaniment of the 

 rattle and drum. 



There is constant smoking, and a quantity of popcorn water is drunk. 

 No article that has touched grease must be used in dipping this water. 



Mr. George M. Landers, of Connecticut, a Representative in the Forty-fourth and 

 Forty-tifth Congresses, desiring to aid in Christianizing and civilizing the Zunis, gave 

 to an Indian, who was spending the winter with the writer, a large box of cutlery and 

 silverware, thinking that this Indian, having had the environment of civilization for 

 six months, would carry back its influence to her people. When the writer visited 

 Zuni about two months after the return of the Indian to her home, she found that the 

 steel knives had been distributed among the rain priests and others, for the purpose 

 of fashioning te^likinawe, and that the large silver spoons were used with popcorn 

 water, which is drunk in certain ceremonials. The forks were playthings among the 

 children, the Indian to whom the things were given having returned to the use of 

 her fingers in place of the knife and fork. Yet this Zunian, during her six 

 months' stay in Washington, came in contact only with the highest conditions of 

 culture, dining and receiving with some of the most distinguished women of the 

 national capital. 



The songs and dancing of Shits'ukia and Kwe'lele continue until 

 the rising of the Morning Star (warrior to the Sun Father), which is 

 carefully watched for by men who ascend the ladder to the hatchway. 

 When announcement is made of the appearance of the star, Kwe'lele 

 and the director of the order of Kok'ko *hlan'na (Great god) of the 

 Great Fire fraternity " take their seats near the fire altar. Kwe'lele 

 places his hoi'izontal fire stick on the floor and proceeds to produce 

 fire by friction. A quantity of crushed cedar fiber having been placed 

 beside the horizontal stick, a second stick held in the hand is rubbed 

 in a rotary manner upon the one on the floor. After Kwe'lele has 

 worked a while, the director of the order of Kok'ko *hlan'na takes 

 the stick, and, after a time, produces sparks, which ignite the crushed 

 fiber. Lifting the fiber in both hands, he waves it sidewise until 

 there is sufficient fire to light the brand. (The breath must never be 

 blown upon the fiber, for this would so ofi'end the gods that no rains 



aSeep. 407. 



