204 THE ZUNl INDIANS [eth. ann. 23 



to them the fruits of her being. After the prayers the mi'wachi 

 are gathered from the cloud symbol by their owners, and the man of 

 the Frog clan gathers the meal of the cloud symbol in his blanket and 

 deposits it in the river, to be carried to Ko'thluwala'wa. The A' wan 

 a'mosono"kia, the other mi'laiiliipo'na, and the a'raosi of the three 

 choirs carr}^ the baskets to their homes, the women placing the *hla'we 

 and *hle'we in the corn stacks in their houses to remain permanently. 

 The corn from the baskets is put away separate from the other corn 

 in the house, to be planted the coming year. After the morning meal 

 each woman plants her te'likinawe in the field. The he'kupowan- 

 hak'tona and sho'lipsimonthle'ona accompan}^ the pe'kwin to a field 

 north of the village, where each deposits te'likinawe to the Council of 

 the Gods, imploring them to gather the rain-makers of the North to 

 water their fields. Again they visit a field w^est of the village, where 

 te'likinawe are deposited to the Council of the Gods that the rain- 

 makers of the West may gather and send rain to fructif}^ the earth. 

 The same is repeated in fields south and east of the village. All per- 

 sons who have officiated in any way in the drama deposit te'likinaw^e. 



The flutists at this season make offerings at a shrine dedicated to Pa'yatiimu which 

 is seldom visited. It is in the south wall of a mesa several miles east of Zufii, and is 

 barely accessible. It is necessary to scale an almost vertical rock for 12 or more 

 feet. The Zuiiis have a way of getting their toes and fingers into crevices in rocks 

 and appear to proceed with but little difficulty. « 



When the directors ot the Little Fire and Cimex fraternities delegated two members 

 of the Flute order, one being an officer, to accompany the writer to the sacred spot, 

 they were charged to observe great secrecy, that others might not be made aware 

 of the visit. Accordingly, with a few companions, they started off, ostensibly for a 

 pleasure ride, not venturing to go direct to the locality. The detour prevented them 

 from arriving at the base of the mountain in time to reach the shrine before the cave 

 (see i^late XLia) had become too much shaded to be photographed, the climb being 

 long and tedious. It was therefore necessary for the objects to be removed and 

 placed in the sunlight. 



The aged officer was horrified on discovering the writer's intention and begged 

 that the images of Pa^yatamu be not taken from the place where they had rested 

 undisturbed for centuries of moons. But it had to be done, and the curious figures 

 were placed in line on a ledge below the shrine just as they stood in the cave ( see 

 plate xLib) . There was no evidence of other images than those photographed having 

 been deposited. Quantities of te^likinawe, with plumes still beautiful, were found in 

 the cave and in crevices in the roofing rocks, and hundreds long since despoiled of 

 their plumes lay scattered about. After the sacred objects had been photographed, 

 the officer and the writer tenderly returned them to their places in the cave. & 



The party was discovered when descending the mountain, and the information 

 was carried to the village, so that iipon the return of the writer and her companions 

 there was great excitement. Had the "people in general known of the temporary 

 removal of the images of Pa'yatiimu their wrath would have known no bounds; but 

 these children of nature are like civilized beings of tender years, and can be con- 

 trolled through kindness or firmness, as occasion requires, by those for whom they 

 entertain profound respect. 



f'The novel plan of making two Indians serve as a ladder, one standing upon the shoulders of the 

 other, was used in order to reach this shrine. 

 b Two of these images are now in the National Museum. 



