le is looked after
from every point of view.

In the meantime the dancing goes on with undiminished force. Nearly
every night during the dry season, for nobody knows how many centuries,
the Morning Star has been looking down upon his sons, the Tarahumares,
as they dance in the heart of the sierra, casting his last rays
upon the weird scene around their dying fires before he flees from
the approaching keeper of the day. Just before the first beam of
the rosy light announces the coming of Father Sun, the dancing
ceases, and the rattles are added to the sacrificial offerings on
the blanket. Everybody now is ready to do homage to the deity about
to appear above the horizon. The shaman greets him with the words,
"Behold, Nonorugami is coming!" and then solemnly proceeds toward
the cross, while the people form a line behind him and preserve a
respectful silence throughout the ensuing ceremony. He fills a large
drinking-gourd with tesvino, and, holding it in his left hand, throws a
small dipperful of the liquor with his right hand into the air, three
times to each cardinal point, making the ceremonial circuit. Then
the meat and the tortillas are sacrificed in the following way:
The shaman takes up from the ground the vessel in front of him, and
lifts it three times toward heaven. Then with his fingers he takes
up a little meat, offers it to the cross with the word "Koa!" (Eat),
and throws it up into the air. Next he breaks off a small piece of
tortilla, and repeats the same ceremony. Thus he sacrifices to all
the cardinal points. The two assistants of the shaman follow their
principal in every act he performs.

The solemnity of the scene is by no means impaired by the numerous
dogs, which are gathering to see what they can snatch up. Of course,
the people drive them away, but in the end they always get Nonorugami's
share of the food, while the god is supposed to eat only the nourishing
substance.

What is left in the jars or bowls after the sacrifice is placed back on
the blanket under the cross. The broth of the meat, too, is sacrificed,
and so is the blood of the animal that has been killed for the feast.

Whenever the shaman returns to the people after performing the
sacrifice, he says, "This was done on behalf of Nonorugami," and
all the people respond: "Matetrava! Matetrava! Kalahupo!" (Thank
you! Thank you! It is all right!)

When the gods have had their share of the tesvino and the food,
the curing begins. The me