250 THE ZUNI INDIANS [eth. ann. 23 



Night Ceremonies of the Sha'lako Gods in 1891." 



l^efore sunset the altar of \San'iakiakwe (Hunters Fraternity) was 

 erected at the west end of the large room. (Plate lix shows altar 

 divested of its accessories.) The mo'sona of the fraternity prays over 

 a bowl of meal and proceeds to make a cloud design of meal before the 

 altar. The symbol is formed by making two scallops and tilling them 

 in with meal. A line of meal is extended from between the scallops a 

 short distance, and the mo'sona places six mi'wachi in line between 

 the two front tablets of the altar. He afterward continues the line of 

 meal down the floor to the ladder and crosses it with the meal eleven 

 times, the cross lines being about 3 feet apart. He then places the 

 meal basket ])v the altar. The maker of medicine water consecrates 

 the water with the usual ritual. The chamber is now read}^ to receive 

 the gods. 



The efiigy worn l)y the Sha'lako is so ingeniously arranged that the 

 wearer has only to step under the hoop-skirt structure and carry it by 

 a slender pole, which is supported by a piece of leather attached to the 

 belt. The top of the blanket skirt has a triangular opening through 

 which the bearer of the efligy sees. A fox skin and a collarette of 

 raven plumes complete the base of the mask. The personator of the 

 Sha'lako and his fellow wear deerskin hoods (see plate lx) and white 

 cotton shirts with native l)lack woven shirts over them. The open 

 sleeves of the wool shirts, which are fastened onl}^ at the wrists, expose 

 the white sleeves beneath. The}^ wear black woven IdHs, embroidered 

 in dark blue. White dressed deerskins having the appearance of sleeve- 

 less jackets are wrapped about the body. Each wears a white embroid- 

 ered sash, and around the waist, over the deerskin, a woman's belt tied 

 at the right side. An ancient stone hatchet, with handle, and a quan- 

 tit}' of prayer meal are carried in the belt. The legs are bare and 

 painted yellow, the color extending above the knees. They wear 

 bunches of native blue yarn tied in tassels below the knees and dance 

 moccasins. 



The effigies are not carried b}^ the personators of the Sha'lako 

 when these gods come to the village in the evening, but by the 

 Sha'lako wor'we (managers), who also have their legs painted j^ellow 

 and wear dance moccasins. Each personator of a Sha'lako and his 

 fellow, with other members of the ki'wi'sine to which the personator of 

 the Sha'lako belongs, accompany each efiigy. The six Sha'lako, with 

 their attendants, stop on the site of Hal'ona kwi (Ant place). Here 

 they are met by the first body of A'shiwanni, who pray and sprinkle 

 meal over the gods. The A'shiwanni return to the village and the 

 Sha'lako run back and forth for a time, then proceed to the ceremonial 

 ground, situated on the south bank of the river, alread}'^ prepared 



"The writer was unable to observe the indoor ceremonies of the Sha'lako gods in 1879, as she was 

 housed with the Council of the Gods. 



