BUNZELl THE WINTER SOLSTICE 935 



for the Salimopiya on this occasion. The Salimopiya "and Lelele" 

 return without Tcakwena Oka on the four follo\v'ing evenings. The 

 writer did not see them on this occasion. If they came, they came 

 very late and did not visit the house east of the village where she 

 was staying. 



Following the initiation Tcakwena Oka comes for the rabbit 

 hunt with the katcinas. To this rabbit hunt everyone goes on foot. 

 They hunt in the old way, forming circles and driving the game toward 

 the center. The t)lood of the first rabbit killed is rubbed on the legs 

 of Tcakwena Oka "so that Zuni women may have their babies easily, 

 like rabbits. " After the rabbit hunt Tcakwena Oka lies in for the 

 increase of livestock and babies. She lies on a sand bed in one of the 

 kivas, and is tended by women who wish for her blessing in child- 

 birth. Men who desire her blessing on their flocks and herds bring 

 miniature animals of clay to the house of her lying-in. 



Tcakwena Okii also comes as solo dancer with the Towa Tcakwena 

 dance set. "She never had any chance to dance, so f'autiwa let her 

 come with Towa Tcakwena. She is their sister, so she comes with 

 them and dances in front and gives the calls for their dance." She 

 was observed dancing with Towa Tcakwena after Ca'lako in 1928, 

 but not in 1927. Doctor Parsons reports seeing her with them after 

 Ca'lako in 1925. On that occasion she was impersonated by a famous 

 ia-hmana. (Notes on Zuni, p. I, 213.) 



Rejerenees. — The appearance of Tcakwena Oka at the winter solstice described 

 b.y Stevenson, Zuni Indians, page 140; Parsons, Notes on Zuiii, page 169. Tlie 

 rabbit hunt and the subsequent lying in of Tcakwena o^ga is described in Zuni 

 Indians, pages 89-94; Parsons, Notes on Zuni, pages 157, 179. Also in the 

 unpublished Benedict manuscript. 



Her myth is recorded briefly in Gushing, Outlines of Zuni Creation Myths, 

 page 424; Zurii Indians, page 36; also text version, p. 599. 



Parallels. — Hopi. Tcakwaina mana (Hopi Katcinas, PI. IV), "the elder sister 

 of the Tcakw-aina," who dances with tliat set, resembles Tcakwena O^ii in name 

 and appearance. It is a war impersonation. The headdress and parapiiernalia 

 of this katcina are those of the Zuni Kolahmana, with whom the impersonation 

 is probably related. 



Tliere are marked similarities, also, with Hehe'e, a phallic imiiersonation with 

 Hehe'a (Hopi Katcinas, PI. XI). Compare also with Hopi Kokyan wuqti (Hopi 

 Katcinas, PL XXIX), spider woman, the grandmother of the war gods. Com- 

 pare also with Hahai wiiqti, the mother of the Natackas, who comes with them 

 during PowamO. 



Laguna. Compare Shotorok-a, Parsons, Notes on Ceremonialism at Laguna, 

 pages 97-99, Figure 6. 



Natacku 



(Plate 22, b) 



Costume. — The mask comes down over the head and has a huge 

 snout. It is painted pink with spots of white. On his head he wears 

 the "great feather" of the bow priests (lacowan lan-a) made of two 



