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cULIN] HIDDEN-BALL GAME: ZUNI 315 
mythie arbitrations between the gods—the wind gods and the water gods par- 
ticularly—a means of questioning fate as to which side shall prevail; whether, 
for example, when the game is played just before the opening of spring «@ the 
wind gods or the water gods shall control, whether it shall be a wet season or a 
dry season and, by the relative scorings of the game, how wet and how dry in 
relation to the growth of the corn that is about to be planted. It will be seen 
that, since the players on the one side represent North and Winter, the windy 
and barren season, those on the other side South and Summer, the season of 
summer showers and fertility, the players on the northern side would repre- 
sent wind and drought, those on the southern side moisture and growth. ‘Thus, 
according to the scores of the game, the corn would be planted deep and in 
well-watered places if the wind men won or throughout various stages of the 
game “carried the luck.” 
This will indicate that the game may be played for any variety of purposes, 
but as a tribal game played annually in the February-March moon it has the 
above significance. This is because in the myth of the trial of strength between 
the wind gods and the water gods, when they raced one another, the “ racer of 
the wind gods ” was a stick, the arrow billet, that of the water gods a stone, the 
thunder ball (?). Thus i’-yan-ko-lo-we becomes the water game, just as mo’-ti- 
kwa-we is the wind game, of the Zuni, and takes its place as one of the four 
element games of the tribe, the instrumentalities of-which are annually sacri- 
ficed or deposited with the effigies of the War Gods A’haiyuta and Ma’tsailema.® 
it follows that there is a tribal set of the tubes, ete. In fact, there are two, for 
it must be explained in this connection that i’-yan-ko-lo-we is the sho’-li-we 
(war-arrow game) of the water or peace people, just as for the wind or war 
people sho’-li-we, or rather ti’-kwa-we, its world or outdoor form, is the i’-yan- 
ko-lo-we of themselves and their gods, so that in one sense all the four tribal 
games are one. Thus i’-yan-ko-lo-we may be used for war prognostications, in 
which case the tribal tubes of oak, or weapon timber, are used. But it is almost 
always used for peace prognostications, in which the tribal tubes of cottonwood 
or water timber are used. 
The simple name i’-yan-ko-lo-we means hidings and seekings or two and fro 
hidings, from i’-an, from one another; ya’-na-wa, to divine, guess; ko-lo-a, to 
hide, cover secretly or by burial; and we, plural sign. I’-yan-ko-lo-we i’-k’osh- 
na-ne is the game or play of i‘yan-ko-lo-we; i is reciprocal or antithetical 
action; k’o’-sha, to wash, bathe, or to play. Play is so named because it is 
supposed to refresh or renew as does a bath; but the primitive sense of these 
expressions must be kept in mind, and the actual fact that none of the games 
involving tribal participation or contention are played without recourse to 
baptism or bathing of the face, that the eyes and other senses may be cleared 
and quickened. It may be noted that this strictly corresponds to the constant 
“ going to water” of ball players among the southern Indians and some tribes of 
the Mississippi. The idea of renewing or changing personality is also present. 
The sacred name is an’-hai-ta i’-yan-ko-lo-we, by commandment, or appoint- 
ment i’-yan-ko-lo-we, from an’-to, belonging to or by, and hai-tosh-nan-ne, to 
point out a ceremonial or the date or mode or regulation thereof. These 
appointments are made by divine command through the priests by virtue of 
«The regulation game of February-March is always played in spring before the plant- 
ing, the deer chase, and the tribal billet-race of the priesthood of the Bow. When the 
game is played with a special motive or reason and for a particular prognostication, it 
is “called” or “commanded” by the House priesthood; but in such case called only in 
its appropriate season. 
’These gods are its chief divinities, but A’haiyuta is holder of the tubes and ball, as 
Ma’tsailema is holder of the mo’-ti-kwa-we; yet both games belong to both, because one 
could not play, of course, without the other. 
