132 THE ZUNl INDIANS [eth. ann. 23 



being mentioned, and for raiment, each article being named. For the 

 latter Po'shaiyjinki is appealed to. 



The exit of the part^^from the ki'wi'sine is the signal for all families 

 to begin the cleaning of their houses. Each female member of the 

 family except the one making the bread, no matter how j^oung, if she 

 can walk and carr}^ a small basket or bowl, goes to the nearest field of 

 the family and deposits sweepings; ashes with live coals are deposited 

 separately. To the sweepings she sa^^s: '^ I now deposit you as sweep- 

 ings, but in one year you will return to me as corn." To the ashes 

 she says: "I now deposit you as ashes, but in one 3'ear 3"ou will return 

 to me as meal." Both the ashes and sweepings are sprinkled with 

 meal, and praj^ers are offered. The one who is making the bread 

 afterward goes to the heaps, repeating prayers and sprinkling meal. 

 The te'likinawe, which are kept with the ashes and sweepings for ten 

 days, are then deposited in the fields. 



After the return of the party to the ki'wi'sine, where the A'shiwanni, 

 the Great Fire fraternity, and others have awaited them, the Great 

 Fire fraternity sing to the accompaniment of the rattle and drum, and 

 the four Sa'ya'hlia, Shits'ukia, and Kwe'lele dance until after sunrise. 

 Having extinguished his firebrand at Ku'shilowa, Kwe'lele brings it 

 with him to the ki'wi'sine and after sunset deposits it on the road 

 to Ko'thluwala'wa. All go to their homes to eat except the four 

 Sa'ya^hlia, Shits'ukia, and Kwe'lele, who must remain in the ki'wi*sine. 



An aunt on the paternal side, or some woman of the father's clan, 

 calls through the hatchway in the roof of the ki'wi*sine to the fire 

 tender. He ascends to the roof and accompanies her to her house, where 

 she washes his head with j^ucca suds and bathes his body for purifica- 

 tion and longevity, that he may not die, but sleep to awake in Ko'thlu- 

 wala'wa. After eating in the aunt's house, the meal including animal 

 food, the fire tender returns to the ki'wi*sine. When the others who 

 left for breakfast have returned, the pe'kwin selects separately from 

 a basket tra}'^ a number of te'likinawe to be distributed to persons 

 chosen to fill certain otfices, which appointments were discussed on the 

 previous day. 



The pe'kwin hands each te'likinane separately to the elder brother 

 Bow priest, the following words being repeated with the presentation 

 of each: '"Ta'chumo" (father), said by receiver; "tal'emo" (father's 

 brother's son), said by the giver; "pa'pamo" (elder brother), said 

 by the receiver; "su'emo" (younger brother), said l)y the giver; 

 ''ka'kiamo" (mother's elder brother), said by receiver; "kii'simo" 

 (mother's 3"ounger brother), said by giver; "na'namo" (grandfather), 

 said by receiver; "tosh'limo" (grandson), said bv giver; "al'limo" 

 (great-grandfather), said b}^ receiver; "u'waikiami" (great-grandson), 

 said b}' giver. Each offering is to the god the chosen party is to per- 



