STEVENSON] RABBIT HUNT WITH THE GODS 91 



Ko'3'einshi carrying* the lighted torches, and the younger brother Bow 

 priest follow the 'San'iakiakwe, who leave the chamber for the western 

 road, carrying bread made by the wives and daughters of the first bod}' 

 of A'shiwanni. The Ko'yemshi set fire to the grass and other vegeta- 

 tion as they proceed. The Sal'imobiya of the six regions, ''Hle'lashok- 

 tipona (Wood-ears), U'poyona (Wool-cap), and Na'wisho (Owner of 

 man}^ deer), pass over the road, following the" 'Cha'kwena, and, after 

 reaching a certain point, the3^ellow Sal'imobiya of the North halts; the 

 others proceed some distance, when the blue Sal'imobiya of the East 

 stops; and so these gods take their positions in file at about equal 

 distance apart. 



A Sa'va*hlia (blue horn), who deposits a reed cigarette in *kiawiyu 

 I'aknakwi (a deep place in the river bed some distance west of the vil- 

 lage), returns and joins his three associates, who go through the village 

 with other gods, notifying the people that the hour for the hunt has 

 arrived and calling on them to prepare for it. They use their giant 

 yucca on all who are not fortunate enough to get out of the way. All 

 hasten to have their hair done up, it having been washed in 3'ucca 

 suds. No one can take part in a religious ceremonial without first 

 having the hair washed. Man}' are mounted and others are on foot. 

 Should a personator of a god wish to mount, he steps to one side 

 with a member of his ki'wi*sine, the equestrian dismounts and puts 

 on the mask, and the other takes the saddle. Maidens ride behind 

 their fathers or brothers. The Sa'ya'hlia follow separately, each with a 

 party of pedestrians, and when they reach the Sal'imobiya of the North, 

 this god chases the party to where the Sal'imobiya of the West stands, 

 and returns to a point a few yards in advance of his former place. The 

 same party is then chased to the next god by the Sal'imobiya of the 

 West, who returns to a point some yards in front of his former posi- 

 tion. In this way the party passes all the gods, and the gods at the 

 same time advance some yards. This plan is pursued with each 

 Sa'ya'hlla and his party. Finally all reach the *San'iakiakwe, who are 

 waiting in the timbered country. 



A low tree is fired near the base with a burning torch, and the 

 fraternity, gods, and others, with prayers, cast bread into the flames 

 as food for the gods. Those ofiered by the *San'iakiakwe are invoca- 

 tions to the deceased members of the fraternity to aid them in the 

 hunt. The ^Cha'kwena prays to the goddess whom she personates, 

 imploring her to send many of her children (rabbits) to the Zufiis. 

 The others address the gods in general, praying that they will 

 influence the mother of game to send her children to them and that 

 the rain-makers will water the earth. All excepting the gods pass 

 their ral)bit sticks through the flames for success in the hunt. A 

 large circle is formed around the preserve by starting in opposite 

 directions. The 'Cha'kwena and *Sani'akiakwe remain within the circle 



