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PRAYERS AND CHANTS 



711 



Rain-bringing birds,'" 



Pekwin, priest 



From where he stays quietly, 



Made his road come forth. 



Making his road come hither, 



Into his fathers' rain-filled room. 



He made his road to enter. 



With his wings, 



His fathers' cloud house " he fashioned, 



Their bed of mist " he spread out. 



Their life-giving road '* of meal he 



sent forth 

 Their precious spring '' he prepared. 

 When all was ready. 

 Our father, Kawuha Pautiwa 

 Reaching his house chiefs,^'' 

 His j5ekwin 

 His bow priests. 

 He made his road to go in. 

 Following one road, 

 Sitting down quietly, 

 A blessed night 

 The divine ones 

 With us, their children, came to day. 



Next day, when our sun father 



Had come out standing to his sacred 



place,^' 

 Saying, " Let it be now. " 

 Over there to the south, 

 Whence the earth is clothed anew. 

 Our father, Rawulia Pautiwa, 

 Perpetuating what had been since the 



first beginning, 

 Again assumed human form. 



Carrying his waters, 



Carrying his seeds. 



Carrying his fathers' precious plume 



wands, 

 He made his road come forth. 

 He made his road come hither. 

 The country of the Corn priests. 

 Four times he made his road encircle.22 

 Yonder wherever all his kiva children's 



rain-filled roads come out '^ 

 His precious plume wands 

 He laid down. 

 Then turning he went back to his own 



country. 

 My father picked up the prayer plume. 

 And with the precious prayer plume 

 Me he appointed.-* 

 The moon, who is our mother. 

 Yonder in the west waxed large; 

 And when standing fully grown against 



the eastern sky,-^ 

 She made her days. 

 For mj' fathers. 

 Rain maker priests, 

 Priests of the masked gods. 

 I fashioned prayer plumes into living 



beings. 

 My own common ^6 prayer plume, 

 I fastened to the precious prayer plume 



of my fathers. 

 At the place since the first beginning 



called cotton hanging, 

 I brought my fathers 2' prayer plumes. 

 Drawing my prayer plumes toward 



them. 



'8 An esoteric designation for the pekwin. 



" The meal painting on the altar. 



18 A line of meal reaching from the altar to the ladder, along which impersonators walk. 



" The bowl of medicine water placed on the altar. 



» The chief priesthood. 



" Simrise. Pautiwa enters the village just after sunset. In fact, by the time he has visited all the kivas 

 it is quite dark. However, the ceremonies on the plain, where he dresses, begin shortly after noon. 



" Pautiwa in coming in at this time encircles the village four times in narrowing circles, symbolic of the 

 search for the middle. 



» At the hatchways of all the kivas; Pautiwa does not enter the kivas. He leaves the plume wands on the 

 roofs. The descript ion is of the leaving of the crooks for the six CaMako impersonations. The crooks for the 

 Sayataca group and the Koyemci are brought to He'iwa kiva by the impersonator of Pautiwa when he comes 

 unmasked for the night ceremonies of the New Year. They have already been distributed before his after- 

 noon appearance with the Ca'Iako crooks. 



'* The '• Ca'Iako crook " left by Pautiwa is taken by one of the kiva ofTicials who is waiting in the kiva to 

 receive it. He takes it home. Next evening members are summoned to his home for the ceremony of 

 installation. The "crook" contains one long and two short slicks. The long stick and one short one are 

 given to the man who volunteers to entertain the gods. The short stick is planted at the first full moon of 

 the New Year. The long one is kept in the house until the last day of the Ca'Iako festival, when it is given 

 to the father of the Koyemci, who plants it with his own prayer sticks that night. The other short stick is 

 given to the impersonator and is planted by him at the first full moon, as described in the folloinwg passage. 



" At the full moon. 



» Painted with common paint. 



" His ancestors, the deceased impersonators of Sayataca, and the katcinas. 



