STEVENSON] RABBIT HUNT WITH THE GODS 93 



an excavation made for the purpose, that the A'shiwi women may 

 pass safel}' through parturition; that the children may live and grow 

 to matui-ity, and that the women may be prolitic. The 'Cha'kwena 

 repeats her prayer on the three following evenings at the three other 

 cardinal points. The gods appear for three successive evenings for 

 a time in the streets of the villagCj and dance during the night in 

 He'kiapawa ki'wi'sine and in the ceremonial chamber of the *San'ia- 

 kiakwe. The *Cha'kwena spends the four days following the last 

 deposition of food in the He'kiapawa ki'wi'sine lounging on her bed, 

 suggestive of a woman after accouchement. Any woman having lost 

 children may remain in the ki'wi'sine at this time, the *Cha'kwena 

 preparing a sand bed for her." 



The first morning the woman is in the ki'wi'sine she bathes the 

 goddess and dresses her in a new gown with euibroidered sash and a 

 woman's belt tied at the left side; a pair of moccasins of fine white 

 deerskin and elaborate necklaces and bracelets of precious beads are 

 put on, and blue 3^arn is attached to the right wrist and a bow wristlet 

 to the left; the mask is then placed over the face. The goddess is 

 supplied with a gourd rattle, which she carries in her right hand, 

 and a bunch of te'likinawe is carried in the left hand. A fawn skin 

 hangs below the breast. In this regalia the *Cha'kwena follows the 

 Ko'mosona from the ki'wi*sine, with the four Sa'^^a'hlia behind her 

 and after them the Ko'pekwin and two Ko'pi'*lashiwanni. The last 

 three stand off a distance while the others approach the house south 

 of the ki'wi'^sine. The *Cha'kwena, standing in the doorway, extends 

 the te'likinawe she carries into the room four times, and the four 

 Sa'ya*hlia, who are close to her, extend their bows in the same manner. 

 Afterward the matron of the house comes forward and hands various 

 kinds of bread to the *Cha'kwena, who hands the larger pieces to the 

 Ko'mosona or Ko'pekwin, to be deposited in a blanket that is spread 

 on the ground, and places the small pats in the fawn skin she wears, 

 to be afterward given to the gods. The famih^ of the house now 

 sprinkle the *Cha'kwena and Sa'ya*hlia with meal. Many houses are 

 visited, and food is collected in the manner described. 



Men who participate in the hunting of large game give te'likinawe 

 to the ''Cha'kwena, Ku'yapiili'^sa having been the original owner of all 

 game, for success in the hunt. The first bod}^ of A'shiwanni and such 

 women as wish to become mothers make offerings of te'likinawe to 

 Ku'yapali'sa. Long prayers are repeated Avith each presentation. 

 This goddess is soon laden with plume offerings, which she carries 

 attached to a string. Ever}^ house on the ground ffoor is visited 

 by *Cha'kwena and her party. Those living above descend to make 

 their offerings of food. When a sufficient (juantity has been gath- 

 ered the blanket is removed by the Ko'pi'^lashiwanni and carried to 



aZufii women are confined on sand beds. 



