she closes the apex with it, she turns her eyes away. If you ask her why she does this, she will tell you that it is _a´k ta ni_ (fearful) to look at the vessel while closing it at this point; that, if she look at it during this operation, she will be liable to become barren; or that, if children be born to her, they will die during infancy; or that she maybe stricken with blindness; or those who drink from the vessel will be afflicted with disease and wasting away! My impression is that, reasoning from analogy (which with these people means actual relationship or connection, it will be remembered), the Zuñi woman supposes that by closing the apex of this _artificial_ mamma she closes the exit-way for the "source of life;" further, that the woman who closes this exit-way knowingly (in her own sight, that is) voluntarily closes the exit-way for the source of life in her _own_ mammæ; further still, that for this reason the privilege of bearing infants may be taken away from her, or at any rate (experience showing the fallacy of this philosophy) she deserves the loss of the sense (sight) which enabled her to "_knowingly_" close the exit-way of the source of life. [Illustration: FIG. 548. FIG. 549. Conical canteen compared with human mammary gland.] By that tenacity of conservative reasoning which is a marked mental characteristic of the sedentary Pueblo, other types of the canteen, of later origin, not only retained the name-root of this primeval form, but also its attributed functions. For example, the _me´ wi k‘i lik ton ne_ (See Fig. 550) is named thus from _me we_, mammaries, _i kí lïk toì e´_, joined together by a neck, and _to´m me_.