STEVENSON] NIGHT CKREMONIE8 OK COUNCIL OF THE GODS 243 



Lv a), Hii'tutu (see plate lv }>, c), and his Yii'niuhakto (see plate lv a), 

 a Sal'iniobiya^' for the Zenith (see plate i.vi), and a Siiriniobiya for the 

 Nadir (see plate lvii). Both masks have collarettes of raven's plumes, 

 and 'Hleiashoktipona (Wood ears). These ^ods visit each excavation in 

 the same order as that observed 1)}' Shu'laawi'si. Sa'>'atasha wears a 

 white cotton shirt, and over the right shoulder, passing under the left 

 arm and falling below his waist, a dressed deerskin almost as white as 

 the shirt. A mi'ha is sometimes folded and worn in place of the deer- 

 skin. An embroidered kilt, fastened at the right side, held on with an 

 embroidered sash tied at the right side, is worn under the deerskin. He 

 wears white-dressed deerskin leggings frijiged at the sides, dance moc- 

 casins, anklets embroidered in porcupine quills, a siher bow wristlet, 

 and a profusion of rare necklaces, to one of which is attached an archaic 

 pendent, a red shell (Spondylus princeps), a portion of the shell ))eing- 

 set with turquoise.* A war pouch is worn beneath the shirt, and a 

 cougar-skin quiver hangs over the back, held on by a broad band of tiic 

 skin. The dress of Hu'tutu is the same as that of Sa'vatiisha. 



Both Sa'3'atasha and Hu'tutu carry bunches of deer scapuhe in the 

 right hand and a bow and ai"i-ows and te'likinawe in the left. Among 

 the latter is a miniature ^si'kon-ya'mune ti'kwane, a game of the 

 Ko'yemshi, consisting of a slender stick and a ring. The ring is the 

 world symbol and also the symbol of longevity. It is large enough to 

 loosely encircle the thumb, and is colored ])lue for A'wonawilo'na (see 

 p. 22). A la'showanne (one or more plumes attached to cotton cord) 

 is tied to the ring, depending from the stick, which is also blue. 



The exposed portions of the bodies of the two Ya'nuihakto are dyed 

 purple with the berry of Berberis fremontii. A white dressed deer- 



fiThe above masks and those of theGreat Father Ko'yemshi, Paii'tiwa, and Sa'ya'hlia were proevired 

 in 18%, after years of effort, and deposited in the National Museum. As the Zunishave no duplicate 

 masks of the Council of the Gods, and as the writer wished these particular masks, she finally induced 

 two priests, whose duty it is to look after them, to duplicate them for her. Those secured are made 

 of rawhide prepared by the priests, and throughout the long process of making and decorating 

 them every ceremony associated with their preparation was religiously observed. In order to obtain 

 these specimens it was necessary for the writer to provide a house about 50 miles away fnmi Zufii, 

 where the priests could feel entirely safe from intrusion and also where they would not hear a 

 word of "Mexican" spoken. For many years past the Zuni masks have been made almost exclu- 

 sively of rawhide prepared in a peculiar manner instead of deerskin, owing to the scarcity of the 

 latter. When the deerskins are secured they are reserved for ceremonial dress. However, it was 

 the good fortune of the writer during her investigations among the Zunis in 1902 to obtain a mask of 

 'Kianil'cma (owner of springs), made of deerskin. She obtained also a mask of Ko'mokatsi, great 

 mother of the anthropic gods. 'Chakwena, warrior goddess of the Kia'nakwe, and several others. 



''The shell has been freed from the thorns or projections and rubbed smooth About two-thirds of 

 the turquoises replace older ones. The modern work is not nearly so delicate as the original. The 

 cement used in the older work is said to be a preparation ol pinon guni, t.'-e same as that now in 

 use by the Pueblos. The shell was secured for the United Slates National Museum. The writer 

 has never seen another with similar setting except the one found by Dr Walter Hough, of the 

 United States National Museum, m Chavez pass, 30 miles south of Winslow, Arizona, during one of 

 Dr Fewke.s's archeologieal expeditions. This rare specimen is in the form of a toad. 



The Hopi Indians set turquoises on thin slabs of wood which they ii.se as earrings by boring a hole 

 in the slab and attaching it to the ear by means of a string. The Zunis wear strings of turquoises in 

 their ears instead of the slabs. These earrings are worn only on ceremonial and dance occasions. 



