STEVENSON] WINTER SOLSTICE CEREMONIES 117 



to his forelock, removes a die (gTain of corn) from one of the cups of 

 the game i'yiinkolo'we, and hands it to the associate warrior, who wraps 

 it in a corn husk while the elder brother Bow priest ties the four cups 

 together. The associate binds the two games of sho'liwe together and 

 gathers all the games into his blanket over the left arm. The elder 

 brother Bow priest removes the yucca rope with the te'likinawe 

 attached, and, stooping before the idol, holds the plumes near its base 

 while he prays. He now deposits the feather bow and arrow in a 

 hu'chipone (deep basket), and the idol with all its adornments is stood 

 in the Imsket, The rope containing the te'likinawe is placed next, 

 and the food which was south of the idol is wrapped in the cloth and 

 put into the basket. He now hangs his war pouch over his shoulder, 

 rolls a quantity of prayer meal in a piece of cloth, and tucks it into 

 his belt. Wrapping his blanket about him, he provides himself with 

 a rhombus and, supporting his basket with his left arm, leaves the 

 house, whirling the rhombus with his right hand. He is followed by 

 his associate carrying the remaining paraphernalia of the god in the 

 blanket over his left arm while he whirls a rhombus with the right 

 hand. During their progress through the village the two are frequently 

 stopped by those who wish to pray before the idol and sprinkle meal 

 upon it. On reaching the shrine on U'hana val'lanne the idol placed 

 the previous year is removed and the new one substituted, with its 

 paraphernalia about it, just as it is seen in the house of the elder brother 

 Bow priest. The idol of the younger God of War is carried in the same 

 manner to a shrine on To'wa val'liinne (see plate xxii)." The only dif- 

 ference observed in the two images is that the one representing the 

 younger god has a zigzag stick, sjnnbolic of lightning, running up 

 from the top of the cloud cap on the head. 



The A'shiwanni and officers of the fraternities deposit their te'liki- 

 nawe on the fifth day at the appropriate shrines, while all others plant 

 theirs in the fields, the fraternit}' offerings being deposited in the 

 excavations with the individual offerings. 



The Kia'kwemosi carries the kia'etchine, composed of the prayer 

 plumes of the A'shiwanni, and the ha'kwani, made by the Shi'wano'- 

 'kia, to the base of Ma'*sakia (a ruin on a knoll), where the kia'etchine 

 is deposited. Both the plumes and the ha'kwani are offerings to the 

 u'wannami A'shiwanni (rain- maker priests). The pe'kwin alone visits 

 the shrine on the summit of the knoll, but no plume offerings are 

 deposited here. This shrine (see figure 3) consists of a stone wall, semi- 

 circular in form, about 3 feet high, the inner space being 3 feet wide 

 and opening to the east. A sandstone slab, about 2 feet high and 14 

 inches wide, with a symbol of the sun 4 inches in diameter etched upon 

 it stands against the apex of the wall. A smooth-surfaced stone on 

 which are cut a number of lines is inserted in each side of the wall 



a Sec p. 606. 



