BUNZEL] THE WINTER SOLSTICE 913 



prayer sticks in permanent excavations on the outskirts of the village, 

 as follows: In afield to the north, near the old well; in afield to the west, 

 near the house of Nastacio; in the bed of the river, south of Sunshine 

 Place. There was probably a planting in a field to the east, but this 

 was not observed. If there was such a planting, it preceded the 

 planting to the north. After leaving the river bed, he goes to look 

 at his "babies." These shrines are visited as follows: Paitowa 

 (east), Sop'iyahnawa (north), He'kapawa (west),TeEahiawa (south). 

 (This was not observed.) He enters the village from the west. As 

 soon as he enters the plaza the dancing stops. If Citsulka and Kwelele 

 still have things left, they throw them quickly to the people. He 

 marks the hatchway of the kiva with four lines of com meal. The 

 kivas are visited in the following order: He'iwa, hekiipawa, tcupa\va, 

 muhewa ohewa, upts'anawa. The balance of the account is sub- 

 stantially correct. (Observed 1928, 1929. R. L. B.) 



" When Pautiwa comes after Ca'lako to biingin the corn maids he is 

 called mola'kwatoka or a'fowakwatoEa.^ On this occasion he must 

 be Mustard (aiyohokwe) clan or child of Mustard. He is chosen by 

 the Mustard people, but he wears the same mask. He brings in the 

 Corn Maids on the last day of Ca'lako, after all the katcinas have left 

 to go to the east.'" 



"The kiva cliiefs pick out the men to impersonate the Corn Maids 

 during the night or on the morning of ko'ane (the gods depart, see 

 p. 945). There should be four from each kiva. Their ceremonial 

 fathers must help them dress and furnish their clothing. The yoimg 

 men who are to impersonate the Corn Maids wash their hair and 

 braid it so that it will be wavy. Then his father's wife or sister 

 brushes his hair. 



" In the afternoon after the katcinas have gone to the east each man 

 who is going to help bring in the Corn Maids goes out with his wife 

 and a young girl to run for the boy. The wiie takes a brush with 

 her, and the Httle giii carries a water goiu'd, or a few straws from a 

 broom stuck in her belt so as to nm fast. Then when the men have 

 all their things ready they go to Where-the-punipkin-stands. The 

 girls do not go so far, but stay at Red Earth. The man and the 

 woman take the young man to where the Pautiwa mask is staying. '" 

 At Red Earth are many gu'ls who are going to nm for the boys, and 

 a man from the Mustard clan goes there to start them off. When the 

 girls are all there he will coimt them to see that there is one girl for 

 each young man. WTien they are all there he says to them, 'Now, 

 all the katcinas have gone. Now watch me. I am going a little way 

 off to the east and you must watch me. When I give you the signal 



" For description of the ceremony, see Stevenson, p. 277, and Piirsons, Journal of American Folk-Lore, 

 29392, see also Plate 60 lor Bitsitsi. 



"•At Ko'ane every man takes his own mask to Where-the-pumpkin-stands and after depositing 

 sticks brings it back. The Pautiwa mask, however, is left out in the field until evening. 



