BTJNZELl THE WINTER SOLSTICE 919 



do?" and she told him to sit down. Then she said to him, "What do 

 you know? What did you wish to say?" Then he said, "I want you 

 to go with me to Itiwana." They said, "Why?" He said, "The 

 priests want you." Then she told him, "You go out and bring some- 

 one who is always happy, who never worries. Then we will go. If 

 you can find anyone who is happy aU the time we will go." Then he 

 said, "Very well," and went out. 



He went a httle ways and saw a cottontail rabbit. He caught him 

 and brought him in and said, "Here he is. Tliis man is always happy; 

 he never worries." Then the girls said, "He is right. This man is 

 happy all the time. We know it. Now you get ready and we shall 

 go with you. Now kill it." Then he killed the cottontail and skinned 

 and put the skin, ears and all, around his neck. Then he took a 

 piece of bone out of his arm and a piece of the ear and fastened them 

 together and made a whistle. 



So he took them to the cast to all the different pueblos and finally 

 he came to Itiwana with the Corn Alaids. And so when they bring in 

 the Corn Maids after Ca'lako they always come in from the southeast. 



References. — The mask of Pautiwa is illustrated in Stevenson, Zuni Indians, 

 Plate II. 



The winter solstice ceremony described (incompletely) by Stevenson, Zuiii 

 Indians, p. 108. The Molawia ceremony described fully by Parsons, and by 

 Stevenson, Zuni Indians, p. 277. 



There are frequent references to Pautiwa in tales collected bj' Benedict (unpub- 

 lished manuscript) and Bunzel (text versions, unpublished). 



Parallels. — Hopi: Pautiwa (Fewkes, Hopi Katcinas, PI. II). A katcina of 

 avowed Zufli origin, introduced on first mesa with the Sia (Zuni) Calako, about 

 75 years ago. This ceremony of the Sitcumovi elans is a Hopi potpurri of impor- 

 tant Zuni ceremonies. 



The significant Hopi parallel is with Ahiil (Hopi Katcinas, PI. VII, also pp. 

 33-35 and 67; Voth, Bunzel, unpublished notes). Pautiwa is functionally related 

 to this katcina who inaugurates the Powamu ceremony, much as Pautiwa "makes 

 the New Year." (Powamu celebrates the return of the katcinas after their long 

 absence.) Ahiil marks the hatchway of the kiva with lines of meal, to announce 

 the coming of the katcinas, just as Pautiwa marks the kivas to announce the 

 coming of Tcakwena oka, the Siilimop'iya, and the various scare katcinas during 

 the four days following. Fewkes identifies Ahiil with the Hopi sun god. At 

 Zuni the impersonation belongs to the Dogwood clan, but Pautiwa is dressed 

 and attended by men of the Sun clan, "because," as the chief of this group 

 explained, "he is our child. He belongs to the sun." 



Compare also Hopi Ahtilani, the Soyal katcina, the first katcina to return at 

 the winter solstice. He is accompanied by two katcina maidens, who distribute 

 seeds to women in the kiva, as the Zuni katcina maidens do in the dances fol- 

 lowing the winter solstice. 



Saiyali'a 



(Plate 21, 6) 



Co/itume. — The top and back of the mask are covered with coarse 

 white horsehair. He wears a big bunch of eagle tail feathers sticking 

 out behind, and a bunch of owl feathers (muhuku lahatcipon'e). His 



