(304 THE ZUNI INDIANS [eth. ann. 23 



the day, now do full justice to the feast. After the A'shiwanni and 

 warriors have satisfied their appetites, the populace is allow ed to par- 

 take of the remaining- food, and the pu'panakwe also distribute what 

 is left of their feast. After the repast the ha'shiya resume dancing, 

 and the pu'mokiakianawe soon appear through the northeast entrance, 

 the men wearing everj' variety of costume. Many of the women carry 

 an arrow. As they pass by the food left in the bowls they grab it and 

 eat it as they proceed. 



There is no evidence that the participators in this extended ceremo- 

 nial are weary, their energy and interest appearing as keen as on the 

 first day. As sunset approaches, the pe'kwin, accompanied by the elder 

 brother Bow priest whirling the rhombus, and the two *kia'punakwe 

 visit He'patina (see plate xl), departing through the southwest covered 

 way, to deposit the jugs of water and the prayer plumes, which they 

 take from the cloud symbol. The party returns within thirty minutes. 

 The ha'shiya continue to dance, and as each set begin they bend the 

 knees to the slow, soft music of the choir, but after a minute or two 

 the song becomes louder and more rapid, and the dancing begins in 

 earnest. The pa'mosono"kia and her vice each wears a mi'ha instead 

 of their blanket wraps, and a white flutfy eagle plume is tied to the 

 forelock. They receive bits of cedar bark from the pa'niosona and his 

 vice. At this time the first body of A'shiwanni sprinkle the meal 

 painting and objects about it with meal. The elder brother Bow 

 priest stoops behind the image of U'yuyewi and the younger brother 

 Bow priest stoops behind that of Ma*sai'lema, each placing his hands 

 on the idol before him. A warrior holds the po'nepo3^anne, and the 

 other fetishes are held by the pe'kwin and others. The idols and 

 fetishes are not lifted from the ground, but gently rocked upon it 

 from right to left. The two guardsmen at their posts move their 

 spears in the same manner until sunset. The dancing on each side 

 of the te'wita ceases at sunset, and the pa'mosono"kia, her vice, and 

 others expectorate on cedar bark and wave it with their left hands 

 around their heads for ph3\sical purification. 



The idols and their paraphernalia are now removed from the painting 

 by the pe'kwin and returned to the parties who brought them to the 

 plaza. The elder brother Bow priest and four other warriors form a 

 group in the center of the plaza by an ancient pottery drum which 

 contains a cream-colored decorated archaic vase filled with water and 

 seeds. A circle, comprising the victor and his elder })rother, who 

 carry the effigies, the other A'pi"lashiwanni, the first body of A'shi- 

 wanni, and women, is formed around the group. The hands are not 

 held, but the women catch hold of the men's blankets. 



It is asserted that at the original ceremonial at Han'4ipinkia a son of 

 the drummer, who was at the head of the Coyote clan, held the scalps, 

 and that upon his father's death he took his place as drummer, the 

 father having taught him the songs, and another man of the Coyote 



