532 INTRODUCTION TO ZUNI CEREMONIALISM [eid. ann. 47 



in SO doing assume the personality of tlie bear, much as the wearer 

 of a mask becomes a god. They utter the cries of animals and other- 

 wise imitate beasts, especially the bear. 



In this condition they are enabled by gazmg into the crystal to see 

 the hidden sicloiess in those present. When they see sickness in any- 

 one they draw from his body the foreign substance that has caused 

 it. Dust, stones, bits of calico, feathers, fur or the entrails of animals 

 are extracted from the mouth and other parts of the bodies of patients. 

 Each article as it is extracted is exhibited to the company and dropped 

 into a bowl to be disposed of the followixig day. Both practitioner 

 and patient are nude save for the breechcloth, which necessitates 

 considerable skill in sleight-of-hand, even though clumsy tricks 

 would pass in the prevailing state of hj^sterical excitement. It is 

 general loiowledge that these "cures" are accomplished by sleight-of- 

 hand. However, such knowledge by no means decreases the respect 

 in which these tricks are held. These practices have the sanction of 

 powerfid and greatly feared divinities and are performed directly 

 under their control. The act itself is but a symbol of the relation- 

 ship with the supernaturals. The efficacy lies not in the perform- 

 ance of the act itself but in the god-given power to perform it. 



As the night advances the excitement increases. Groups of medi- 

 cine men and women selected by the society chief \'isit other 

 society houses in response to invitations previously delivered with the 

 customary offering of corn meal. They dash through the streets 

 simidating cries of animals. They are barefoot — practically nude, 

 although the ground may be covered with snow or ice.^ In the 

 house of their hosts they give demonstrations of their curing powers. 



The ceremony ends at dawn. The excitement suddenly subsides. 

 The miwe are once more taken out to the sim. On returning to the 

 ceremonial room there are brief concluding ceremonies in a quiet 

 vein. Then the altar is dismantled and the members depart to eat 

 breakfast at their homes. Meat is served for the first tune in four 

 days. 



In the afternoon male members of societies offer prayer sticks to 

 the Beast Gods.** For four days continence must be observed. 



The Lewekwe observe their great retreat for the Beast Gods after the 

 winter solstice ceremonies are at an end. The stick-swallowing order 

 of the Great Fire society also has a retreat at this time. The retreat 

 terminates in a public dance by both societies with exhibitions of 

 sword swallowing. In connection with this there is a retreat with a 

 public dance on the last day for mu'etowe, a snow fetish. So that 

 the whole ceremony combines functions of curing and weather control. 



S3 The men are naked, and temperature on a midwinter night may he below zero. 

 8* At the same time all initiated males offer to the masked gods. There are also special plantings by males 

 and females for fecundity and wealth. 



