234 THE ZUNI INDIANS [eth. ann. 23 



The shrine which symbolized the Middle of the world to the A'shiwi 

 when they lived on To'wa yal'liinne is a cave in the rocky wall just 

 above Hii'lon kwa'ton (see A plate l). It appears impassable, but it 

 can be reached by expert climbers. 



The first body of A'shiwanni, the Ko'mosona, Ko'pekwin, and two 

 Ko'pi'^lashiwanni assemble in the ceremonial chamber of the Kia'kwe- 

 mosiat sunrise forty-nine days previous to the coming of the Sha'lako. 

 The pe'kwin and Ko'pekwin each tie forty-nine knots in a white cotton 

 cord, denotino- that the gods will come in forty-nine days, including the 

 day on which the knots are made. The cord is as long as the reach of 

 the maker's extended arms, and is composed of four strands of cotton 

 slightly twisted. The first knot is made about 8 inches from the end, 

 and a turquoise or ko'hakwa bead is placed at this point. One string 

 is given to the personator of Sa'yatiisha, the other to Great Father 

 Ko'yemshi. The two go to Ku'shilowa (red earth), a short distance 

 east of the village, and pray. The same evening Ha'lon kwa'ton is 

 visited by the Council of the Gods, Ko'yemshi, and the Sha'lako, who 

 deposit te'likinawe. 



From' this time till the coming of the Sha'lako there are constant 

 meetings and rehearsals of songs and prayers. 



In 1896 there was a serious discussion between the pe^kwin and the personators of 

 the Council of the Gods, with the elder brother Bow priest on the side of the latter. 

 The pe'kwin insisted that the others had miscounted and that some days should be 

 dropped, while the others were strong in their opinion that the proper time had been 

 chosen for the coming of the Sha'lako. The pe'kwin, however, carried his point. 



Another trouble also occurred about this time over a scandal that caused much 

 excitement and nightly discussions. The whole village was horror-stricken over a 

 report concerning the man chosen to personate Shu'laawi'si; he was accused by the 

 elder sister of the wife of the present pe'kwin of improper conduct after his appoint- 

 ment to office. A council, formed of the first body of A'shiwanni and those who 

 were to personate the Council of the Gods and the Sha'luko, di.?cussed the matter. 

 The woman, being present, accused the man of approaching her at night with undue 

 familiarity, he being her guest at the time. The man was tried, found guilty, and 

 expelled from office; another was found to fill his place. 



When ten da3^s have passed after the visit to Ha'lon kwa'ton the 

 same party goes to the shrine Pa'nitonin'kwi in the afternoon and 

 deposit te'likinawe. They return to the village by early moonlight, 

 the Council of the Gods, who proceed quietly, preceding the others a 

 short distance. The songs of the personators of the Ko'yemshi and 

 Sha'lako with their alternates, each party forming its own group, are 

 heard some time before the men are visible. In ten days the same 

 party visits A'ne 'hlawa an te' kiapoakwi, a shrine on a mound south- 

 west of Zuiii; and ten days later they go to Sus'ki a'shoktakwi (coyote 

 stone drinking place). After ten more days the}' visit A'kohanna 

 ti'nakwi (white rocks sitting), a group of white sandstone pinnacles 

 perched on a knoll which are sacred to the Council of the Gods. 



