symbolic
devices and surmounted by terraced prongs, and wooden images of
household gods decorated with feathers. Sacred meal is in or about all
of them, and all stand for so many intercessors praying for the good of
the people, giving thanks in the name of the people and offering their
vows in token of gratitude.

Similar to this estufa of the Corn clan are to-day all the other estufas
on the Tyuonyi. They contain similar pictures, and similar objects are
grouped on the floors in front of them. Before the altars the swan-white
mother-souls glisten and flutter. The estufas are without human
occupants, their entrances alone are watched by old men or women outside
to prevent the work of invocation and gratitude performed inside by
symbolic advocates from being desecrated by rude or thoughtless
intruders.

While this work is going on thus silently and without direct
intervention of man, man himself performs a similar duty in the open
air through the ceremonies of the great dance.

In this dance the Koshare came first, for their request was one of
immediate importance. That the fruit may ripen is the object of their
sacramental performances,--"even the fruit in woman's womb," Topanashka
had explained. To this end man must contribute with delight and work
with love. Whoever mourns or harbours ill-will cannot expect his task to
prosper. In this manner even the obscene performances of the Koshare are
symbolic, and their part in the great dance is above all an invocation.

Next the Cuirana came. Their labours are over; the germs which they were
to protect with incantations have sprouted long ago, and the plants are
ready for maturing. For these results of their work they give thanks to
the sun-father,--thanks loud and emphatic, so that he may hear and see
how grateful his children are. Their performance to-day is a testimonial
of gratitude.

To close the dance, both societies will finally appear together, and
with them representatives of the tribe at large. All together they will
go through the same succession of ceremonies, in token that all
acquiesce in the sentiments of the Koshare and the Cuirana,--that each
individual for himself and in behalf of all the others joins in giving
thanks for the past and praying for the future.

This is the signification of the ayash tyucotz when performed about the
time of the summer solstice. However clumsy and meaningless it may seem,
it is still a solemn performance. It gives public