200 THE ZUNI INDIANS [eth. ann. 23 



described. At this moment all expectorate, that they may have g-ood 

 hearts and much strength for the song and dance. A'shuwahanona 

 repeats the ceremony with the plumes over the A'shiwanni, Sho'ko'we 

 choir, flutists, the mi'laiilapo^na of the Sho'ko'we side, and those of the 

 'Hla'hewe side; he then removes his regalia, assisted by a member of 

 the *Hla'hewe choir, and leaves the plaza by the eastern covered way. 



The elder brother Bow priest now ties a white flufl'y eagle plume to 

 each tree with a cotton cord, that the plume may convey the breath 

 prayers to the u'wannami (rain-makers) to water the earth. After the 

 plumes are attached to the trees, there are ten dances by the *Hla'he 

 o'tiikwe and Sho'ko o'tiikwe, which continue the best part of the 

 night. '^' 



The pottery bowl, which has remained over the coals, is removed at 

 dark and a large lire is lighted from the coals, wood having been placed 

 near by. The legend says that a light must be kept so that the Corn 

 maidens may be carefuUj^ watched and protected. All through the 

 long night the dancers are ever ready to perform their part. The 

 pe'kwin leads the man of the Frog clan to the ham'pone at earliest 

 dawn, and he sits on a wadded blanket immediately back of the cloud 

 symbol, facing east. He holds an ear of corn, a miniature crook with 

 eagle and turkey plumes and feathers from the birds of the six regions 

 attached, and two te'likinawe in his right hand. He prays for rains, 

 and just as the plaza is bathed in sunlight, the te'likinawe of the 

 mi'laiilapo'na and mi'wachi, obedient to his command, fall over.''' 



Following the all-night dancing, the four H^ia'potiikwe, led by the 

 A' wan mosono"kia. of the *Hla'hewe side and four by the A' wan 

 mosono"kia of the Sho'ko'we side come to the plaza before sunrise 

 and enter the ham'pone from the south: the *^kia'potiikwe led by the 

 A' wan mosono"kia of the Sho'ko'we side pass around to the north, 

 and are dressed as before described. After the girls of the ""Hla'hewe 

 side are robed in their regalia they join the others on the north, when 

 all are led to the plaza by A'wan mosono"kia of the Sho'ko'we side, 

 who throws a line of- meal before her as she proceeds. Each girl 

 carries the *hle'we, which she constantly moves toward the earth 

 during the dance. Thej'^ are accompanied by the Sho'ko'we choir and 

 flutists, neither the musicians nor these particular dancers ceasing for 

 a moment from sunrise until 9 o'clock, for the dancers must not return 

 to the ham'pone until the cloud symbol is bathed in sunlight. During 



a When a woman wishes to leave the ham'pone for any purpose during the night she is attended 

 by a member of the choir of her side. Such attendants are called Pi"liishiwanni. The elder brother 

 Bow priest acts in this capacity several times during the night, and the younger brother Bow priest 

 watches carefully that no one associated with the drama sleeps. To sleep at this time would give 

 great offense to the gods whom they address. 



''The ear of corn is afterward placed in the stacked corn in his house, the two te'likinawe are depos- 

 ited south of the village on the road to the shrine of the Snake fraternity, and the crook is returned 

 to the elder brother Bow priest. As the man of the Frog clan does not possess a crook he must borrow 

 one. He is called by the pe'kwin to take part in the 'Hla'hewe ceremonial because he possesses such 

 valuable songs for rains that mi'wachi and te'likinawe obey his commands. 



