STEVENSON] WINTER SOLSTICE CEREMONIES 127 



in the coming ceremon3\ A praj^er is offered for a good heart to the 

 chosen party and for rains to fructify the earth. Each man present 

 makes four te'likinawe to Pau'tiwa. When the prayer plumes are 

 completed the head of the clan groups them into a kia'etchine, which 

 is afterward given to the personator of Pau'tiwa. 



Pau^tiwa appears three tinieH annually in Zuni. When he comes to announce the 

 closing of the winter solstice ceremonial the personator must be of the Corn clan or 

 a child of this clan, the corn being selected every other year. When Pau^tiwa comes 

 on the evening of the closing ceremonies he must be of the Dogwood clan or a child 

 of this clan, the Dogwood clan being represented every alternate year, and being 

 chosen for this occasion by the mo^sona of Shu'maakwe fraternity, who selects him 

 irrespective of the Parrot and Raven divisions of this clan (see page 40). When 

 Pau^tiwa comes for the rao^lavve festival « the personator must be of the Ai'yahokwe 

 (a certain plant) clan or a child of this clan, the Ai^yahokwe being represented every 

 alternate year. 



Five members of the Sun clan and five of the Corn clan, besides the 

 personator of Pau'tiwa or Kom'hii'likwi, assemble in the house of the 

 latter soon after his appointment, and each one present makes four 

 te'likinawe to the Council of the Gods. After the offerings are com- 

 pleted the men carry them to the Ko'mosona, who puts them with 

 the offerings made by his party, wrapping the group of te'likinawe 

 at the base with cotton cord, and hands the kia'etchine to the Kom'- 

 ha'likwi, who with his party is dispatched to plant these plumes. 



The five men of the Sun clan precede the others in file, the fifth one 

 carrying a ta'sakwinne (ancient corn planter). He is followed by the 

 Kom'ha^ikwi bearing the kia'etchine. The five men of the Corn clan 

 follow in file. All carry a mixture composed of ground abalone shell, 

 ko'hakwa (white shell), and turquoise, which they sprinkle as they 

 proceed. This mixture is prepared b}" a woman of the Sun clan, and 

 is made especiall}^ for the occasion. When some distance west of the 

 village the man who carries the corn planter makes an excavation on 

 the bank of the river, using the corn planter to loosen the earth, which 

 he throws out with his hands. The process is somewhat tedious, but 

 continues until he has excavated to the depth of his waist and some 

 2 feet in diameter. He must reach considerable water. After the 

 Kom'hiiHikwi deposits the te'likinawe in the excavation, all sprinkle 

 the plumes with meal and pray for rains, then the opening is filled by 

 the man who made it. 



On the tenth day the otaikia mo'sona (dance director) of each ki'wi'- 

 sine, with several associates, awaits in his ki'wi'sine the coming of 

 the Kom'ha'likwi, wdio arrives at midnight. He dodges about and 

 disappears in the dark corners to avoid the light and the view of the 

 people, just as witches do; hence the name. Ascending the ladder to 

 the roof, he throws a pinch of meal through the hatchway, and marks 

 four lines with meal on the crossbar of it, which indicates that after 



a See Annual festival of the Sha'lako, p. 277. 



