BCNZEL] THE WINTER SOLSTICE 911 



who knows how." All members of the cult (other less reliable infor- 

 mation, all men of Dogwood clan) cut prayer sticks for J^autiwa on the 

 ninth day of the solstice. These he brings to the kiva that evening 

 and plants sometime the following day 



Before simset on the ninth day of the solstice the mask of Pautiwa 

 is taken, with the masks of the Saiyali'a, to he'iwa kiva. The Pautiwa 

 mask is probably called for in the house in which it is kept by a group 

 of men of the Sun clan. However, precise information on this point 

 is lacking. These men are present in the kiva all night to " take care 

 of Pautiwa." Just before sunset pekmn or one of the bow priests 

 (pekwin brought him in 192S, although this is a duty of the bow 

 priests) call for the impersonator at his house and take him to the 

 kiva. He brings wdth him the tebiawe to be given the impersonators 

 of the katcina priests the following morning. The impersonator of 

 Pautiwa remains in the kiva all night, but he does not dance. At 

 dawn he is dressed by the men of the Sun clan, and accompanies the 

 other gods when they take the fire out to the east. WTien they return 

 to the kiva he dances in mask for a short time. His big ceremony is 

 in the afternoon. 



"When Pautiwa comes to make the New Year he comes from Sand 

 Hill in the afternoon and goes around the village. He goes around 

 the outside of the callage, coming in closer to the houses each time. 

 He walks right into the river, without pajang any attention to his 

 valuable clothes. The wat^r may come \ip to his knees or his waist, 

 but he will not get wet. They say he goes around the houses four 

 times, coming closer each time. When he comes to Sunshine Place 

 on the soiith side of the village he goes to a certain house where there 

 is a hole in the wall. The man who takes care of this place takes 

 out the slab that covers the front when he sees Pautiwa coming, and 

 Pautiwa puts his face close up against the wall and looks in. Inside 

 are his 'babies' (wihe-^ana), and Pautiwa looks at them to see how 

 the year will be. If the babies have fallen down it means that the 

 people wall have bad luck with sickness during the coming year. He 

 also looks for signs of seeds and corn and water. As soon as he leaves 

 the man who takes care of the place replaces the slab and covers it 

 over with plaster. No one sees what is inside but Pautiwa. There 

 are four such places in the village, on the four sides. They are called 

 wihepawa. There are three or four 'images' in each of these holes. 



"After he has finished going around the village he goes to he'iwa 

 Idva. Citsuka and Kwelele are dancing on the roof. As soon as 

 they see Pautiwa coming they go inside, and inside the Great Fire 

 Society start their song for Pautiwa. They always sing for Pautiwa. 

 Citsuka married Pautiwa's daughter. They sing 'tecolani telulani 

 Pautiwa.'* As they sing this, Pautiwa, who has come up on the roof 



• The song Icider of the Great Fire Society, when asked the meaning of this song, quoted the beuutitul jias- 

 sage in the firckecpcr's prayer (p. 610) describing winter. The song has been recorded by Mr. Oeorg Ilerzog . 



