tain Ceremonials in South America. 39 
Captain J. G. Bourke, in his “Snake Dance of the Moqui” 
(page 120) says: 
There was painted on the east wall a symbolical design, or ‘ prayer,” 
representing three rows of clouds in red and blue, from which depended 
long narrow black and white stripes, typical of rain, while from right 
and left issued long red and blue snakes, emblematic of lightning. This 
was a prayer to the god of clouds to send refreshing rains upon the Moqui 
crops. * * * Yellow was used in all prayers for pumpkins, green for 
corn, and red for peaches. 
Among the Zuni, according to Stevenson, medicine sticks were 
supposed to influence rain. These little sticks are found hidden 
beneath the rafters of nearly every house in Zuni.* 
Passing a little further from home we find, in Acosta’s ‘‘ His- 
tory of the Indies,’+ some accounts of rain producing and 
weather making among the Peruvian natives. According to 
him a Peruvian king in his lifetime caused a figure to be made 
wherein he was represented, which they called Huaugue, which 
signifies brother. They carried this image to the wars and in 
procession for rain or fair weather, making sundry feasts and 
sacrifices to it. They also pursued other methods. “ In matters 
of importance they offered up alpacas, hanging the beast by the 
right fore-leg, turning his eyes to the sun, speaking certain words 
according to the quality of the sacrifice they slew ; for if it were 
of color their words were addressed to the god of thunder and 
lightning, that they might want no water” (page 341). If they 
wanted water, to procure rain they set a black sheep tied in the 
middle of a plain, pouring much chica about it, and giving it 
nothing to eat until it rained (page 376). This is practiced (says 
Acosta, 1571-1588), at this day in many places in the month of 
October. 
OTHER WEATHER MAKING. 
What precedes relates to rain making or stopping. A some- 
what similar series of facts occur among the American Indians 
concerning other elements of the weather, but their energies in 
this direction seem to be expended chiefly in the control of the 
winds. 
It appears that the Kansas gens of the Omaha are Wind 
people, and to them is especially entrusted the control of the 
*2d Ann. Rep. Bureau of Ethnology, p. 371. 
+ Hakluyt Society edition, vol. ii, pp. 312-315. 
