BTOZEL] RELIGIOUS LIFE 531 



distinct fi-om the "going in" of the Beast Gods which immediately 

 follows it, and is so regarded by the Zunis themselves. 



On the evening of the tenth day of the solstice, the day of the uni- 

 versal planting, the societies convene for their great retreat.'" Female 

 members sleep at home, and return in the daytime to attend to their 

 household duties. Their attendance, even at the evening meetings, 

 is not obligatory untU the final night. Male members, however, are 

 in retreat; they sleep and eat at their society houses, although they 

 are permitted to visit their homes between times. This privilege is 

 not accorded to officers of societies who observe as strict a reti'eat as 

 priests. The altar is put up on the first evening, and remains in place 

 until the conclusion of the ceremonies on the fourth morning following. 

 The room is taboo to outsiders, with the exception of members of the 

 household. 



The days are spent making prayer sticks and preparing then- cos- 

 tumes and regalia for the great ceremony of the last night. At night 

 songs are sung for the Beast Gods. Each day at dawTi the members 

 go out in groups to offer corn meal and to present their miwe to the 

 rising sun. During the evenings tales are told and instruction in the 

 ritual is given. 



On the last night all the society members, male and female, assem- 

 ble in full ceremonial costume, including face and body paint. To 

 the society house also come those who wish to be cured of chronic ail- 

 ments, since curing during public ceremonies entails no obligation on 

 the part of the patient.*' About midnight a fresh altar is prepared. 

 Sometimes there are demonstrations of fire eating and other tricks 

 by qualified groups before the chief business, the invocation of the 

 Beast Gods, is reached. The songs of the Beast Gods are sung with 

 the accompaniment of rattle and drum, and society members dance. 

 The dance is without formation, members rising to dance whenever 

 they choose and leaving the floor when they are tired, usually after 

 four or eight songs. The purpose of this dancing is to create a proper 

 atmosphere in which to summon the Beast Gods. The participants 

 gradually work themselves into a state of mental excitement border- 

 ing on hysteria. Finally those who are qualified to impersonate the 

 bear *^ draw over their hands the bear paws that lie on the altar, and 



*" The Le'we-kwe do not go in at this time. Their retreat follows six days after the close of the solstice 

 ceremonies. 



8' The following ceremony of purification is held in Cochiti during the winter: "People may go to the 

 giant, flint, or cikame houses. The ritual is similar. The shamans approach each person, touch him and 

 draw out an object, usually a stone, which he is told is a sickness. An altar is erected with com meal paths 

 and fetishes but the rainbow arch is not used. After the sickness has been removed each person is given 

 water "medicine" from the bowl. This is sprinkled over their bodies and they are allowed to drink some. 

 This same formula is used in times of actxial sickness. The shamans sing and pray all night while the people 

 pray and walk around the altar sprinkling com meal to the animal helpers and protectors. (Goldfrank, 

 p. 72.) 



" Only the oldest and most learned of the medicine men. They acquire power to summon the bear only 

 after the expenditure of great effort and much property. 



