910 ZUNI KATCINAS [eth. asn. 47 



"On the morning of the fifth day of it'iwan'a' the people of the 

 Corn clan all go to the house next to muhewa kiva. Here the women 

 grind corn of all colors. Each person grinds a little, as fine as wheat 

 flour. They make it into balls, and it must be ground so fine that 

 the balls will not break when they are thrown down. They test it, 

 and when it is fine enough they put the balls in a basket. Then they 

 cook for the people who are coming in the evening. 



"In the evening the Corn clan men choose someone for Pautiwa. 

 On this occasion he must be Com clan or child of Com. The Com 

 clan man takes the basket of fine meal and goes to meet the imper- 

 sonator of Pautiwa at Wide River. In all the kivas the men have 

 built fires and are waiting for Pautiwa. He comes very late, about 

 2 or 3 o'clock. Only the head men of the kivas wait for him; some- 

 times only one man will wait for hinr alone in the kiva. When 

 Pautiwa comes he goes first to tcupawa kiva. He climbs up to the 

 roof quietly and throws a ball of corn meal down into the Iciva. Then 

 he goes away quickly and goes to muhewa and does the same. Then 

 he goes to ohewa, uptsanawa and heiwa, and last of all to hekapawa. 

 Then he goes home to Wide River. No one sees him when he comes.^ 



"After he has gone the head men of each kiva take the ball of flour 

 and divide it among all who are there. They all inhale from the meal 

 and say, ' Now he has brought in to us the warm breath of summer, so 

 that we may have good crops.' So they say and breathe the blessing 

 from the corn meal. The Ca'lako wo'le takes his portion of the meal 

 and wraps it in a corn husk and takes it home and puts it aside. 

 Then if they are afraid of early frosts in summer, the Ca'lako persona- 

 tor will use this meal to pray -with when he plants his prayers sticks 

 or prays in the morning. The wo'le keeps this meal for the two Ca'lako 

 personators from his kiva. Saiyataca is not chosen from any special 

 kiva, and so no one saves com meal for him, but his wife must cook 

 sweet corn for him and grind it for him to pray for the warm days." 



On the sixth day of the fire taboo the members of the Pautiwa cult, 

 men of the Dogwood clan or children of the clan who have imper- 

 sonated Pautiwa on previous occasions, meet in a house of the Dog- 

 wood clan to select the impersonator for the coming ceremony. They 

 choose one of their own number, or an outsider of suitable clan affiUa- 

 tion and unquestionable character. Dogwood clan and child of Dog- 

 wood serve in alternate years. The impersonator is notified that 

 evening by an "old man" (cult head?) of the Dogwood clan, who goes 

 to the appointee's house with com meal. Long prayers are recited 

 on this occasion. If the man sei'ves for the first time, he must learn 

 his complicated ritual, including long prayers, "from some old man 



* See the calendar of the winter solstice, p. .'i34. 



3 The impersonator wears ordinary clothing, and is wrapped in a blanket pulled over his head. Because 

 it is dangerous to look at hira on this occasion (he is komhalikwi), it was impossible to learn whether or not 

 he is masked, but probably he is not masked. 



