STEVENSOK] CEREMONIES FOLLOWING SHA'lAKO FESTIVAL 263 



A small side apartment is used as the greenroom for the personators 

 of the *Cha'kwena to adorn themselves for the dance, the older son of 

 this house beino- dance director of this body. It is in this room that 

 heads of the dancers are washed after their dance, and the dancers 

 wash off the paint from their bodies. The merrvmakiiio- In'comes 

 general here and in the back room; and while the hair washing is 

 going on even the women who perform this service, which is a part 

 of their ritual, enjoy the jokes of the others. This apartment serves 

 another purpose. It is the barroom, where are served Isleta wine, and 

 also whisky obtained from the whites. Some intoxicated men are made 

 to leave the house early in the evening at the demand of the women 

 in the back room. These men becoming too practical in their jokes 

 with them, the elder son of the house is called to the rescue from the 

 front room. With but few words he quickly dispatches the offenders, 

 who are all Zuiiis of quality. As they pass through the front room in 

 file each one endeavors to say in his most polite manner. "So'aniii 

 kets'anishi to'o iin'tiwatu (Good-by; all good come to 3'ou).'' 



About 9 o'clock the group learning the Laguna song separate and 

 take seats in line on the west side of the room at the north end. 

 In a short time the approaching rattle and drum are heard, and 

 twenty-one men personating the He'mishiikwe enter the room in 

 single ffle, led by a man carrying his mi'li and meal basket. 



In all religious dances the plaza or chamber is entered in file, led by a man or 

 woman who will be termed the leader of the dancers. The woman leader wears 

 conventional dress, alwaj's her newest and best, and, if necessary, articles are bor- 

 rowed from her family or members of her clan for the occasion. Special attention 

 is given to the moccasins and leggings, which are of the whitest dressed deerskins, 

 with glossy black soles, an entire skin being used for the pui-pose. The larger the 

 skin the more desirable, f<jr the am]:)ition of a Zuiii woman is lo liave her legs so 

 wrapped from the ankle to the knee that the feet, naturally small and beautiful in 

 form, shall appear as diminutive as possible. The white blanket bordered in reil 

 and blue is worn over the back. Sometimes, but rarely, another blanket is worn in 

 its place. A fluffy eagle plume is tied to the forelock of the female leader, and she 

 carries her mi^li and meal l:)asket. While silver ])eads of native mamifacture are the 

 only necklaces used as the daily adornment of the women, the ko'hakwa, tunpioise, 

 and coral l^eads — the necklaces of the men — are added to the silver ornaments when 

 the women appear in ceremtjnials, as many as can be secured from members of the 

 family or intimate friends, until the breast is covered with the precious beads. Bor- 

 rowing of finery is not confined to the women, the men being equally as anxious to 

 adorn their persons; yet it is always done in the most secret manner. 



The man is less conventional in his dress, so there is greater margin for variety in 

 costume. He frequently wears velvet knee breeches lined on the outer sides with sil- 

 ver buttons, a native woven black wool shirt, elaborately trinnned with red and green 

 ribbons, over one of white cotton, the sleeves of the other being open so as to exjwse 

 the undersleeve of the white shirt. Sometimes a silver belt is worn; at other times 

 a red silk scarf is tied around the waist. Ordinary moccasins, always the Ix-st one.s, 

 are worn with leather leggings ornamented with silver buttons and tied on with red 

 garters. While this is the usual dress of the male leader, any ajiparcl which suits his 

 taste, and is not directly associated with the dress of the anthrophic gods, may 1 n' w< )rn. 



