cULIN] HOOP AND POLE 425 
times appears more or less regularly dotted with spots.* Such figures 
I regard as representing the spider web with the dew upon it. The 
“water shield ” of Ahaiyuta, from which he shook the torrents, was 
suggested, no doubt, by dew on the web. 
A miniature netted shield, with or without a tiny bow and arrows, 
is of frequent occurrence on objects employed in Zuni ceremonials. 
Such a shield with arrows is represented in figure 546 on a plume 
offering secured by the writer in 1902 from the shrine of the War God 
on Corn mountain. As described in the introduction, a similar netted 
shield is also seen associated with a male baho attached to each of the 
four baho stands (figure 548) placed upon the Hopi Powalawu altar ? 
and the efligy of Péokong, the lesser War God on the Oraibi snake altar, 
has a netted shield on his back. Feather darts, precisely lke those 
Fie.549. Sacrificial feather darts from altar of War God; length, 18 inches; Zuni Indians, Zuii, 
New Mexico; cat. no. 22683, Free Museum of Science and Art, University of Pennsylvania. 
used in connection with a ring of corn husk among the Hopi (figure 
648), are sacrificed upon the altar of the Zuni War God. Figure 549 
represents a set of four made for the writer in Zuni in 1902, identical 
with those he saw upon the shrine on Corn mountain. In the Hopi 
Oaq6l ceremony at Oraibi, the manas discharge corncob feather darts 
at a netted wheel,’ and in the Oraibi Marau ceremony women shoot 
arrows in a similar way into a bundle of vines.? Figuve 552 repre- 
«These two bowls were excavated from ancient Hopi graves, at Mishongnovi, by Mr 
Charles L. Owen, in 1900. In one this web is inclosed in a broken circle of brown paint 
and divided into two segments by a median line of similar brown paint. On one side 
there are eleven brown strokes in the first set of spaces, nearest the center, and on the 
other nine red strokes in the corresponding spaces. 
*’Mr Voth states that this particular netted shield is asserted to represent simply a 
wheel (ngélla) and the feather with the wheel also serves as a protection against the 
destructive sand storms. It is called hikuhtsi, sand storm shutter. (The Oraibi Po- 
wamu Ceremony, p. 77, Chicago, 1901.) 
¢See H. R. Voth, The Oraibi Ofqil Ceremony, p. 28 and 42, Chicago, 1903. Mr Voth 
relates that on the fifth day of the Ofqil ceremony, Masdtoiniwa, the chief priest, held 
a netted wheel, about 12 inches in diameter, of the same pattern as the wheels used on 
the last day by the two Ofigél manas [figure 550], consisting of a wooden ring, about 
three-quarters of an inch thick, which was filled with a network of small meshes. This 
is called bichaiyanpi, water sieve, because the cloud deities have such strainers through 
which they sift or drop the rain. 
4Doctor Fewkes, in describing this ceremony at Walpi, says a ‘small package of 
cornhusks.”” The two women who shoot the package are called Waiihitaka, and their act 
of shooting is said to typify lightning striking in the cornfield, an event which is 
regarded as the acme of fertilization, (Hopi Basket Dances. Journal of American Folk- 
Lore, v. 12, p. 91, 1899.) 
