STEVENSON] WINTER SOLSTICE CEREMONIES 137 



coyote ate only blood, and therefore the fetish nus^ki (coyote) is dipped into the 

 blood of the deer. The cougar and bear fetishes also eat blood of the deer. 



Then Pau'tiwa and Shits^ukia both said to the game: "My children, you shall no 

 longer stay here. We will open the gates that you may pass over the earth and eat 

 the grass of the earth." The game had but little to eat in their stone house. Tau'- 

 tiwasaid: "You will find good places where you can have your young, and when 

 we want food we will kill and eat you, and your otherselves will come and live 

 in my house." And all the game passed out of the gates. One of the KwaKashi, 

 hearing, ran to tell the others, and all left the house to see, and they cried: " Who 

 has let out our game?" Shits^ukta at once spat out the medicine" Pau'tiwa had 

 given him over the KwaFashi people, and they all turned into ravens and, croaking, 

 flew away, to return no more to their homes. 



The collecting of the corn and throwing it to the people, amid 

 shouts and cheers of the latter, continue for some time. When throw- 

 ing it Kwe'lele holds the yucca in his left hand. Previous to the dis- 

 tribution of the corn each time Shits'ukia and his associate walk 

 about over the roof of the ki'wi'sine hooting in a peculiar wa^'. Their 

 dexterity in throwing the great bunches of corn, often as many as a 

 dozen at once, is remarkable. 



The water collected on the fourteenth day is di'unk late in the after- 

 noon of the following day, that of the Great Fire fraternity being admin- 

 istered b\' the director of the fraternity, and that froni'Kiap'kwena l)y 

 the Ko'mosona. The water is dipped with a shell, the one receiving the 

 draft sa^'ing, "ta*chumo" (father), and the giver replying, ''pa'pamo'' 

 (brother). Pau'tiwa, Shits'ukia, Kwe'lele, and the four Sa'ya^hlia do 

 not take this water. Should they drink of it the Council of the Gods 

 would refuse to water the earth. The pe'kwin receives his two drafts 

 before leaving the ki'wi*^sine to accompan}^ Pau'tiwa on his round of 

 the ki'wi'siwe. 



Late in the afternoon five men of the Sun clan are seen coming 

 over the plain a considerable distance south of the village. AVhen 

 they left the ki'wi'sine they carried the mask and paraphernalia of 

 Pau'tiwa, the personator of this god having also gone from the ki'wi'sine. 

 Soon after the men of the Sun clan are seen Pau'tiwa is discovered 

 coming from the south also, but he is nearly a ((uarter of a mile 

 east of the group, and is alone. His dress is the same as previously 

 described. He carries in each hand a number of plume wands strung- 

 together with yucca thread, with loops at the top of each group to 

 serve as handles. The base of each wand is wrapped with a bit of corn 

 husk. He has also a large Inmch of te'likinawe in each hand. A 

 diminutive game of *si'kon tikwane, a slender stick with a hoop colored 

 blue attached, is carried in the right hand, the whole elaboratel}' dec- 



"This medicine wns given to Shits'nklii by rau'tivva when he first visited Ko'thlinvala'wa after 

 Pau'tiwa told him he \vislie<l him to steal all the game. Shits'ukia replied that perhaps the Kwal'- 

 ashi people had good heads and would (ind out and kill him. Then I'au'liwa gave him the medi- 

 cine and said it would destroy the people. Sliits'ukla returned to Ko'thlnwala'wa with Pau'tiwa, 

 and lived there a longtime, and had the girl as liis wife. He did not take his Kwal'ashi wife with 

 him when he returned to his home. On his return he passed south of I'tiwanna (^Zuni). Shits'ukia 

 and Kwe'lele still visit Ko'thluwala'wa. 



