STEVENSON] WINTER SOLSTICE CEREMONIES 115 



is elaborate. The light bread, which is made into fanciful shapes, is 

 baked in the ovens which illuminate the town on the fourth night, this 

 being the last opportunity for their use until the ten days devoted to 

 the ceremonial expire. 



At noon on the fourth day the new-j^ear fire-maker starts on his tour 

 through the village for wood. He collects a fagot of cedar from each 

 house, the person giving the wood offering a prayer that the crops may 

 be bountiful in the coming year. As the wood is collected it is tied 

 together, and when the lire-maker has a load he carries it to the 

 He'iwa ki'wi'sine, entering through the hatchway in the roof. As soon 

 as the wood is deposited he starts for more, and he continues luitil 

 every house in Zufii has donated its share. 



The ki'wi'sine is entered each time through the hatchway, and the 

 collector also leaves b}' the same entrance. Upon leaving the ki'wi*- 

 sine after having deposited the last load of wood, the fire-maker goes 

 to the house direct!}" east of it, where he collects coals from the fire- 

 place with two pieces of wood, and returns through a communicating 

 door between the house and the ki'wi'sine. After depositing the coals 

 at the fire altar, he arranges a portion of the wood in a square, log- 

 cabin fashion, to a height of about 18 inches. The fire (see plate xx), 

 which is lighted at sunset, is called ma'*ke tesh'kwi (fire not to be 

 touched, sacred fire)." 



At sunset the pe'kwin makes a meal painting on the floor at the 

 west end of the ki'wi^sine, he being the onl}' shi'wanni present at the 

 time. Later on he places on the painting the kia'etchine, composed of 

 the te'likinawe prepared bv the first bod}^ of A'shiwanni. 



The first body of A'shiwanni assemble at night in the ki'wi'^sine, and 

 at midnight the idols of the Gods of War are brought to it from the 

 house where they have stood in state. The pe'kwin, Avho leads the 

 part}", carries a meal basket and sprinkles first the idol of the elder 

 God of War and afterward that of the younger, while he stoops before 

 and between the idols. The elder brother Bow priest, after placing a 

 te'likinane in the belt of each of the idols and sprinkling both with 

 meal, takes his position north of the pe'kwin who now stands a short 

 distance from the idols. The younger brother Bow priest makes his 

 oflferings to the gods in the same manner, and stands south of the sun 

 priest. Each whirls a rhombus.''' 



After prayers the procession leaves the house in the following 

 order: The pe'kwin leads, sprinkling meal as he proceeds. He is 



aTOsh'kwi is applied to all sacred objects, such as altars, dry paintings, shrines; to the ashes and 

 sweepings which are kept for ten days: also to fasts, such as shi'li (meat) tesh'kwi, maehi'kwa (sugar) 

 tesh'kwi. 



bThis instrument, which is composed of two slender slats of wood attached by a string, is exten- 

 sively known among savage peoples. It is sometimes called bull roarer, and is said to be used to 

 work savages into fren/y. Such is not the case with the Pueblo tribes, among whom the rhombus is 

 whirled to create enthusiasm among the u'wannami (rain-makers). 



