S M I TH S ON I AN I N S T I TU T I ON

“W m
u S B U R E AU O F AM E R I C AN E TH NO LO GY
ar U
H B U LLE T I N 13 5

O RI G I N MY T H OF A CO M A
AN D O T H ER RE C OR D S

By

M ATTH E W W S T I R LI N G .

UNI T E D STA T E S
G O V E R N M E N T P R I N T IN G O F F I C E

W A S H I N G TO N 19 42

F or sa le b y t he Su per in t e n d en t of D ocu m en t s, Wa shin g t on

, D . C . Pr ice 3 5 ce n t
 LE T TE R O F T R A N S M I T TAL

S M I TH S O N IA N I N ST I TU T I ON ,

B U R E A U O F A M E R I C A N E T H N O LO G Y ,

Wa shing ton ,
D . N ovem ber I , 1 941 .

SI R : I h a ve th e ho n or to tr an sm i t herew i th a m an u s c r i p t e n t i tled
”
“
O r i g in M y th of A c om a an d O ther R e c ords by M a t thew W
, .

S tir l in g an d to re c omme n d th a t i t b e p ubl i shed a s a bulle tin of the

,

B ure a u of Amer i c an E thn ology .

V ery resp e c tfully yours ,

lvI W ST I R L I N G Chief
. .
, .

D R C G A B B OT
. . .
,

S ecr et a r y of t he S m it hsonia n I n stitu tion .

 C ON T E N T S

PA G E

P r efa c e vii
O r i g i n m y th
O r i g i n of t he evil sp i r i t 11
R ul e f or tra cki ng l arg e gam e 22
F et i sh es 22
K ats i na aga i n 25
T he b i rth of t he Wa r T w i ns 92
P r es ent cu st om s of A c om a 99
S el ec t i on of ofli cer s 99
K ats i na i n i t i at i on 1 08
K oshar i i n i t i at i on 1 12
B i b li ograph y 1 15
E xp l anat i on of p l at es 1 18

I LLU S T R A T IO N S
PLAT E S PAGE

1 .
( F r ont i sp i ec e) A c om a
K ats i na m as k s ii
2 . A c om a vi ew ed f r om t he r oof of t he C on v ent o
,
123
3 . 1 A nt el op e cl an a l tar
,
2 S ha k a k r ul er of N orth M ou nta i n
.
, ,
1 23
1 Shr u ist hia
,
r ul e r of E ast M ou ntai n 2 T siu kir i fath er
, .
, ,
of t he
K opisht a iy a 1 23
5 . 1 , K u a picha ni k ats i na . 2 , H a ch a m on i k a iok ( b r ok en p ra y e r st ick ) .

3 , K os ha r i 123
6 . HN N a w ish k ats i na 2 K O pisht a iy a
.
,
123
7 . H C ha k oy a k ats i na
M 2 Shu m a a shk a C or n cl an k ats i na
.
, ,
12 3
H H u nt e rs s oci et y a l tar 2 F i r e s oci et y a l tar
’
O
N
.
,
12 3
9 . H K ats i na pr a y e r st ic k s 2 F i r e s oci et y p ra y er st ick s
.
,
1 23
10 . 1 K iv a fl oor and m u ra l s
, 2 A l tar sand pa i nt i ngs
.
,
123
11 S u n and M oon pa i nt i ngs 123
12 . 1 D r um
, . 2 K ats i na c ost u m e
, 123
1 M a i d en s ha i r fram e and K oshar i pr a y e r st ic k s 2 O b j ec ts on
’
13 .
, .
,

K ap i na s oci et y a l tar 12 3
14 . 1 P r a y er st ic k s u s ed b y K O pisht a i y a
, al s o A nt el op e cl an staff 2, .
,

M i n i at u r e r i t u a l i m p l em ents 1 23
15 . 1 S and pa i nt i ng and paraph e rna li a f or exor ci s m
, 2 a F a c e pa i nt i ngs .
, ,

of t he d ead b G r oov e i n r oc k f or r i t e of f org ett i ng t he d ead

.
, _ 1 23
16 . 1 Weap ons (w a iishi) g iv en b y S u n t o t he T w i ns
, 2 S h i el d and p ouc h .
,

of t h e T w i n s 12 3
17 P ra y e r st ic k s f or t he M ou nta i ns of t he f ou r d i r ec t i ons 123
VI C O NT E NTS

T E X T FIG UR E S
PA G E

w Pl an of A c om a 18
p D i agra m of kiv a sh ow i ng fog s eats
, 19
w K ap i na s oci et y al tar 38
e D i agra m of r i t e of exor ci s m 67
g F ra m e m ad e of yucc a p l ants u s ed i n r i t e of
,
r ci sm
exo 68
g D i agra m of ichin i and p eop l e i n fr ont 73
fl D i agram of p ra y e r st ick of C ou ntr y C h i ef 10 6
m R i t u al ha i r cu t 107
 PR E FA CE
The follo win g in form a t i o n w a s ob t ain ed in S e p tember an d O c tober
of 1 9 2 8 from a grou p of P ueblo In dian s from A c om a an d San t a An a
v i s i tin g Wa sh in gton .

The A c om a or i g in a n d m i gr a t i o n myth i s p rese n ted a s i t w a s

le ar n ed by th e chi ef in form an t dur in g h i s in i t ia ti o n in you th in to the
K osh a r i th e grou p of s a cre d c lown s to whom th eoret i c a lly a ll reli g i ou s
,

s e cret s a re d i vulged W i th this myth a cc ord i ng to A c om a i deology

.
, ,

everyth in g in the c ulture must h a rmo ni z e Whe n n ew p r a c t i c es a re

.

a do p ted there i s an a ttem p t to fit them in to the ge n er a l s cheme

, ,

a lthough in re c oun t in g the tr a d i t i o n the in form an t w a s c a reful to

,

d ifferen t ia te b etwee n c o n tem p ora ry p r a c t i c e an d wh a t w a s g i ve n in

the tr a d i t i o n Fre quen tly a fter hi s d i c t a t i o n when I would quest i o n
.
,

him to br in g ou t c o n crete in st an c e s he w ould s a y “

,
I t i s n o t do n e so
,
”
an y more The tr a d i t i on i s c ou ched in a r ch ai c l an gu a ge so th a t in
.

m an y p l a c es th e youn ger in ter p reters were un a ble to tr an sl a te an d the

elderl y in form an t would h a ve to exp l ain in modern A c om a p hr a seology .

Th i s m a y a cc oun t in p a rt for c ert a in obv i ous p a r a p hr a ses of P ueblo

or eve n o f merely In d ian w a ys of s p e a kin g O ther p a r a p hr a ses m a y
.

h a ve b ee n m a d e for the be n efit of the Wh i te m an or a s in terp ret a t i o n

of A c om a rel i g i on by o n e who i s an ex c e p t i o na lly goo d C a thol i c an d n o
lon ger a p a rt i c i p an t in the c eremo nia l l i fe of A c om a .

N evertheless the re n d i t i on does p rese n t a c ohere n t p i c ture of the

,

rel i g i o n in a w a y n o t a cc om p l i shed by the fr a gme n ts of the K eres an

or i g in my th heretofore re c orded The se que n t ia l an d c om p rehe n s i ve
.

ch a r a c ter of th i s vers i o n h a s g i ve n fresh me anin g to v a r i ous c o n c e p ts

an d r i tu a ls of K eres an rel ig i o n .

D r C D a ryll F orde who w a s in Wa sh in gton a t the t ime worked

. .
, ,

w i th the wr i ter durin g th e re c ord in g of th e e a rly p a rt o f th e myth ,

a se c t i o n of wh i ch w a s p ub l i sh ed by h im in F olk-L ore w i th my p er ,

m i ss i o n Th e c om p lete m a n us cr i p t w a s a ls o u t i l i z ed by D r P a rso n s
. .

in h er mo n ogr a p h o n P u eblo R el i g i o n .

The ill ustr a t i on s were m a de in w a ter c olors by o n e of t he youn ger

A c om a me n un der the d i re c t i o n of the ch i ef in form an t
,
.

A pp rox im a tely 7 0 so n gs were c olle c ted S ome of them were .

re c orded from the ch i ef A c om a in form an t bu t the m aj or i ty were sun g

,

by the San t a An a m an who w a s looked u p o n a s the best s in ger of the

grou p Pho n ogr a p h i c re c ord in gs were m a de for th e B ure a u by M r
. .

A n th o n y W il din g an d l a ter tr an s c r i bed by M i ss F r an c es D e n smore .

V II I P RE FAC E

Al l the m a ter ia l re c orde d the so n gs ex c e p ted h a s bee n ann o t a ted

, ,

an d ge n er a lly ed i ted by D r L esl i e A Wh i te who for m an y ye a rs h a s

. .
,

been a studen t of the Keres D r Wh i te s first study of A c om a w a s

. .
’

p ubl i shed by the B ure a u in 1 93 2 an d two l a ter stud i es by D r W hi te .

wi ll be in c luded in B ullet in 1 3 6 shortly to go to p ress The c orrel a t i on

, .

of a ll the A c om a in form a ti o n through b i bl i ogr a p h i c a l an d o ther

,

refere n c es a dds mu ch to the v alue of the p resen t p ubl i c a t i o n We a re

, .

g r e a tly in deb ted to D r Whi te for h i s c oll a bor a t i o n ; a lso to the l a t e

.

D r E ls i e Clews P a rson s who took p a r t in the ed i t in g

.
, .

M . W S .
 O R I G IN M YT H O F A CO MA A N D O T H E R R E CO R D S

B y M A T T H E W W ST I R LI NG .

OR I G I N M Y T H

I n th e b eginnin g two fem a le h u m an b e in gs were bor n These t wo 1

.

ch il dre n were bor n un dergroun d a t a p l a c e c a lled Shipa pu A s they .

grew u p th ey b eg an to b e a w a re of e a ch o th er There w a s n o l i gh t
,
.

an d th ey c o u ld o n ly feel e a ch o th er B e in g in th e d ark they grew .

slowly .

A fter th ey h a d grow n c o n s i d er a bly a S p ir i t whom they a fterw ard ,

2
c a lled T sicht in a ko s p oke to th em an d they fou n d th a t i t would ,

g i ve them n our i shm e n t A fter they h a d grown l a rge en ough to .

th in k for themselves they s p oke to th e Sp i r i t when i t ha d c o m e to ,

them o n e d a y an d a sk ed i t to m a ke i tself k n own to th em an d to s ay

whether i t w a s m a le or fem a le bu t i t re p lied o n ly th a t i t w a s n o t ,

a llowed to meet w i th th em They th e n a sked why they were l i v in g .

in th e d a rk w i thou t kn ow in g e a c h o th er by na m e but the S p ir i t ,

an swered th a t th ey were n u k t im i (un d er th e e a rth ) ; bu t th ey were

3 ’

to b e p a t i en t in w ai t in g un ti l everyth in g w a s re a dy for them to go

u p in to th e l i gh t S o they w ai ted a lo n g t i m e an d a s they grew th ey
.
,

le a r n ed the i r l an gu a ge from T sicht in a ko .

Wh e n a ll w a s re a dy th ey fou n d a p resen t from T sicht in a ko two , ,

b a skets of seeds an d l i ttle i m a ges of a ll th e d i ff eren t anim als ( there

were to b e ) in the world Th e S p ir i t s ai d they were se n t by the i r .

f a ther They a sked who w a s m e an t by the i r f a ther an d T sicht in a ko

.
,

re p li ed th a t h i s n a me w a s Uch t sit i an d th a t h e w i shed them to t a ke

“ ’

the ir b a skets ou t in to th e li ght wh e n th e t im e c a me T sicht in a ko , .

in stru c ted th em You wil l fi n d th e seed s of four kin ds of p in e trees

,
“
,

l a khok g ei et su
’
wa n u ka an d l a n y e in your b a skets
’ ’
.
, , ,

You a re to p l an t th ese seeds an d w i ll use the trees to get u p in to th e

”
l i gh t Th ey c ould n o t see the th in gs in the i r b a skets but feel in g
.

1 A ll K r s an p b l o ori g i n m y ths th a t h a e b n coll c t d o f a r b eg in in t h s a m g n r a l w y an d

e e ue v ee e e s e e e e a

foll ow ess n t i a ll y t h s a m p a tt r n I n t h b g in n i n g t h p op l w r in t h in t ri or of t h ar th ; th r w r
e e e e : e e e e e e e e e ee e e e e

t w o w om n s i st r s ; t h p op l
e , m r g fr om an op n i ng i n t h n or th m i g r a t s o th w a r d t
e e e ee e e e e , e u , e c .

1' B oas ( 1928 pt 1 pp 221 222 228 ; pt 2 pp 10 1 1 ) r p or ts a sp iri t t L g n k n ow n a s

, .
, .
, . .
, .
, e a a u a

T h o ght W om an
u - G nn ( 1 9 1 7 p 89) sp a k s of S it ht h
.
"
u k o w ho i s c r a t or f a l l
, . A t Sia w fi d
e c c en a ,
“
e o .
"
e n

Sfi i t inn k o who i s a l s o a c r a t r an d i s s a i d t b a sp i d r ( S t en s on 1894 pp 26 A sp iri t

’
s s s a , e o . o e e ev , , .

na m d T i t y o t r n k o i s r p or t d fr om S an t a Ana ( W h i t m )
e s
’
s a e e e, s .

D i ac ri t i ca l m a r k s will b n ot d on l y i n t h fi r st f a t r m o i n t r ms q ot d fr m p b li sh d s o r c es
e e e u se o e r e u e o u e u .

4 F r om k t t t i c r a m m d f l l ( i n t h bas k t ) ; t h i m p li ca t i on b i n g n oth i n g l ac k in g
u
’
SI , e u e e e e
“ ”
.
2 B U R E AU or AM E R I C AN ET HN O LO G Y [ BU LL . 135

”
e a ch ob j e c t in tur n they a sked I s th i s i t ? u n ti l the seeds were ,
“

fou n d They th e n p l an ted the seed s a s T sicht in a ko in stru c ted

.
.

A ll of t he four seed s s p routed but in the d a rkn ess th e trees grew very ,

slowly an d the two s i sters b e c am e very an x i ou s to re a ch th e l i gh t a s

they w ai ted th i s lo n g t i me They sle p t for m an y ye a rs a s th ey h a d .

n o u s e for eyes E a c h ti m e they a woke th ey would feel the trees

.

to see how they were grow in g Th e tree l a n y e grew f a ster th an the .

o th ers an d a fter a very lo n g t i m e p ushed a hole through the e a rth for

th em an d let in a very l i ttle l i gh t T he o th ers sto pp ed growin g a t
v a ri ous he i ghts w
.
,

he n th i s h a pp en ed
,
.

Th e hole th a t t he tree l a ny e m a d e w a s n o t l a rg e e n ough for th em to

p a ss through so T sicht in a ko a dv i sed them to look a g ain in the i r
,

b a skets where th ey would fi n d t he im a ge o f an anim a l c a lled d y u p ‘ '

(b a dger ) an d tell i t to b e c ome a l i ve They told i t to l i ve an d i t d i d .

,

A u ha ! Why h a ve you g i ve n m e “ ’
so a s they s p oke ex c l ai m in g , ,
”
l i fe ? They told i t n o t to b e a fr ai d n or to worry a b ou t c om in g to
”
l i fe . We h a ve brough t you to li fe b e c a use you a re to b e useful
“
.

T sicht in a ko s p oke to th em a g ain in stru c t in g th em to tell B a d ger to ,

c li mb the p in e tree to bore a hole l a rge e n ough for th em to c r awl u p

, ,

c a ut i o nin g h i m n o t to go ou t in to th e li gh t but to retur n whe n th e , ,

hole w a s fini sh ed B a dger c li mb ed th e tree an d a fter he ha d dug a

.

hole l a rge en ough retur n ed s ay in g th a t h e h a d do n e h i s work Th ey

,
.

th an k ed h i m an d s ai d A s a rew a rd yo u w i ll c om e u p w i th us to th e
,
“

l i gh t an d th ere a fter y ou w i ll l i v e h a pp i ly You w i ll a lw ays kn ow how .

to d i g an d your hom e w i ll b e in the groun d wh ere you w i ll b e n e i th er

”
too hot n or too c old .

T sicht in a ko n ow s p oke a g ain tell in g th em to look in the b a sket for ,

’
T a wa i n fi (lo c u st ) g i v in g i t l i fe an d a sk in g i t to smoo th th e hole by
,

p l a sterin g I t too w a s to b e c a u t i o n ed to retur n Thi s they d i d an d

.
,
.

L o cust smoo thed the hole bu t h a vin g fi ni shed we n t ou t in to th e l i ght , , .

When i t return ed re p ort in g th a t i t ha d do n e i ts work they a sked i t i f ,

i t h a d go n e ou t L o cust s ai d n o an d every ti m e h e w a s a sked h e

.
,

re p l i ed n o u n ti l th e fourth t im e wh e n h e a dm i tted th a t h e h a d go n e
,

ou t They a sked L o cust wh a t i t w a s l i ke ou ts i d e L o c us t re p lied

. .

th a t i t w a s just t si it i (l ai d ou t fl a t) ’
Th ey s ai d From n ow o n you .
,
“

w i ll b e k n o wn a s You w i ll also c om e u p wi th u s but you ,

wi ll b e p un i sh ed for d i sob ed i e n c e by b e in g a llowed ou t o n ly a short

t i me Your hom e w i ll b e in th e groun d an d you w i ll h a ve to retu r n
.

wh en the we a ther i s b a d You w ill soo n d i e but you w i ll b e reborn .

”
e a ch se a son .

The hole n ow let l i gh t in to t he p l a c e where th e two s i sters were an d ,

T sicht in a ko s p oke to them N ow i s th e t i m e you a re to go out ,

“
.

You a re a ble to t a ke your b a skets w i th y ou I n them you w i ll fin d .

5
A t S an t a Ana c i ca d a i s cal l d ts i k a I n t h S an t a Ana ori g i n m y th
t he e
° ’
. e t he ba d g r
e a nd t he c ci ad a
a ss si t i n p r p ari n g fo t h
e r m r g nce a s th y d o h r ( W h i t
ee e e e e e e,
 S T I R LI N G ] O R I G IN M Y TH or A C O MA 3

p olle n an d s a cred c orn m e a l Wh e n you re a ch th e to p you w i ll .

,

w ai t for th e sun to c om e u p an d tha t d ire c t i o n w i ll b e c a lled ha n a m i ’

( e a st ) W i th the p olle n an d the s a cred c or n me a l you w i ll p r ay to t he

.

Sun . You wi ll th an k th e S u n for br in g in g you to l ight a sk for a ,

lo n g l i fe an d h a pp in ess an d for su cc ess in the p u rp ose for wh i ch you

,
”
were cre a ted T sicht in a k o the n t a ugh t th em the p r ayers an d the
.

c re a t i o n so n g wh i c h they were to s in g Th i s took a lo n g wh i le but

,
.
,

fin a lly th e s i sters followed by B a dger an d L o c ust we n t ou t in to th e ,

ligh t cl imb in g the p in e tree B a d ger w a s very stro n g an d skillful

,
.

an d hel p ed th em O n re a ch in g th e e arth they set dow n the ir b a skets

.
,

an d s a w for th e first t i m e wh a t they h a d The e a rth w a s soft an d .

“
s p o n gy un der the ir feet a s they w a lked an d they s ai d Th i s i s n o t , ,
”
r ip e . They stood w ai t in g for the su n n o t kn ow in g where i t woul d ,

a pp e a r G r a du all y i t grew l i ghter an d fi na lly the su n c am e u p

. .

B efore they b eg an to p r a y T sicht in a ko told th em th ey were f a c in g ,

e a st an d th a t the ir r i gh t s i d e th e s i d e the ir b est ai m w a s o n would b e , ,

‘
kn own a s k u a m e ( sou th ) an d th e left t i d y a m i (n orth ) wh i le b eh in d
’

’
a t the ir b a cks w a s th e d i re c t i o n pfi n a m e (west ) wh ere th e su n would
go down Th ey h a d alre a dy le ar n ed wh i le u n d ergrou n d th e d ire c t i o n
.

’ l
n l ik iim ( down ) an d l a ter whe n they a sked wh ere th e i r f a th er w a s
‘

, ,

th ey were told t y u n a m i ( four sk i es a bove ) .

A n d a s th ey w ai ted to p r a y to th e Su n the g i rl o n th e r i ght moved ,

”
her b est h an d an d w a s n a m ed I a ti ku wh i c h m e an t br in g in g to l i fe “
.

T sicht in a k o the n told her to n a m e h er s i ster bu t i t took a lo n g t i me ,

.

F ina lly T sicht in a ko n o t i c ed th a t the o ther h a d more in her b a sket so ,

T sicht in a ko told I a t iku to nam e her thus an d I a t i ku c alled her ,

” 6
N a u t sit i whi c h m e an t more of everyth in g in the b a sket “
.

They n ow p r ayed to the Su n a s they h a d b ee n t a ught by T sich

t in a k o an d s an g the c re a t i o n so n g
,
The i r eyes hurt for they were n o t .

a cc us tomed to th e stro n g l i ght F or th e first t im e they a sked T sich

. .

t in a ko why they were o n e a rth an d why they were cre a ted T sich .

t in a ko re p l i ed I d i d n o t m a ke you Your f a ther U cht sit i m a d e you

“
.
, , ,

an d i t i s h e who h a s m a d e th e world the s u n wh i ch you h a ve seen , ,

th e sky an d m an y o ther thin gs wh i ch you w i ll see B ut U cht sit i

, .

s a ys th e world i s n o t yet c om p leted n o t yet s a t i sf a c tory a s h e w an t s , ,

i t This i s th e re a so n h e h a s m a d e you
. You w i ll rule an d brin g .

”
to l i fe th e rest of th e th in gs h e h a s g i ve n you in the b a skets T he .

s i sters the n a sked how they themselves h a d c om e in to b e in g T sich .

t in a ko an swered s a y in g U cht sit i first m a d e th e world ,

H e thre w
“
.

a c l o t of h i s own bloo d in t o s p a c e a n d by h i s p ower i t grew an d grew

un t il i t b e c am e th e e a rth The n U cht sit i p l an ted you in th i s an d by
.

0 h is i s t he onl y i n st anc e of t r ans l a t i on s of th s e na m es th s fa r r p or t d I n m an y K er s an ori g i n

T e u e e . e

m y ths an d N a t it i e s i st er s A t La g na accor d i n g t o B oa s ( 1928 pt 1 p

u
’
s
'
v
‘
ar . u , , .
, .

h as b e n t r an sfor m d i n t oa m n t h f t h of t he W h i tes H a tt ri b u tes th i s c h an g et o C a th olic i nflu en ce

e e a ,
“
e a er .
”
e .
4 B U R E AU or AM E R I C AN ET HN O LO GY [ BU LL . 135

it you were n ouri shed a s you d evelo p ed N ow th a t you h a ve emerged .

from w i th in the e a rth you w i ll h a ve to p rov i d e n our i shm en t for

,
”
y o r u s el v es I w i ll in stru
. c t you i n th i s They th e n a sked w h ere .

the i r f a th er li ved an d T sicht in a ko rep l i ed You w i l l n ever see your ,

“

f a th er h e l i ves four sk i es a bove

,
7
an d h a s m a d e you to l i ve in th i s ,
”
world H e h a s m a de you in the i m age of h i mself
. S o they a sked .

why T sicht in a ko d i d n o t b e c om e v i s i ble to th em bu t T sicht in a ko ,

rep lied I do n t kn ow how to li ve l i k e a hum an b e in g I h a ve b ee n

,
“ ’
.

a sked by U cht sit i to look a fter you an d to te a ch you I wil l a lw a ys .

”
gu i de you A n d they a sked a g ain how they were to l i ve whether
.
,

they c ould go down o n c e more u n der the groun d for they were a fr ai d ,

of the w in ds an d r ain s an d the i r eyes were hur t by th e l igh t T sich .

t in a ko re p l i ed th a t U cht sit i would t a ke c a re of th a t an d woul d fur ni sh

them me an s to kee p w a rm an d ch an ge the a tmo s p here so th a t they
would get used to i t .

A t th e e n d of th e first d a y whe n i t b e c a m e d a rk they were mu ch ,

fri ghten ed for they h a d n o t un derstoo d th a t th e s u n w ould se t

,

an d thought th a t T sicht in a ko h a d b etr a yed them T sicht in a ko ! .

“

”
T sicht in a ko ! You told us we were to c ome in to th e l i ght th ey ,
”
cr i ed why then i s i t d ark ?
,
“
,
S o T sicht in a ko ex p l ain ed
,
Th i s i s ,
“

the w ay i t wil l a lw ays b e The sun w i ll go down an d the n ex t d a y .

c ome u p an ew in the e a st Wh en i t i s d a rk you a re to rest an d slee p .

”
a s you sle p t when all w a s d ark S o th ey were s a t i sfied an d sle p t . .

Th ey rose to meet the su n p r ay in g to i t a s they ha d b ee n told an d , ,

were h a pp y wh e n i t c a m e u p a g ain for the y were w a rm an d thei r ,

f ai th in T sicht in a ko w a s restored .

T sicht in a ko n ex t s ai d to them N ow th a t you h a ve your na mes ,

“
,

you w i ll p r ay w i th your na mes an d your cl an na mes so th a t t he S u n

”
wi ll kn ow you an d re c ogni z e you T sicht in a ko a sked N a u t sit i .

whi ch cl an sh e wi sh ed to b elo n g to N a u t sit i an swered I W i sh to .

,
“

8
see th e su n th a t i s th e cl an I w i ll b e
,
Th e s p ir i t told N a u t sit i to .
’’

a sk I a t iku wh a t c l an sh e w an ted I a t iku though t for a lo n g t im e bu t .

finall y she n o ti c ed th a t sh e h a d th e seed from wh i ch s a cred me a l w a s

m a d e in her b a sket an d n o o ther k in d of seeds Sh e thought Wi th .
,
“

th i s nam e I sh all b e very p roud for i t h a s b ee n chose n for n our i shm en t ,

” ”
an d i t i s s a cred S o sh e s ai d I w i ll b e C or n cl an
. They th e n ,
“
.

w ai ted for the sun to c ome u p Whe n i t a pp e a red T sicht in a ko o n c e .

,

more a dvi sed them to s in g the first so n g an d to p r a y n o t forgettin g ,

the ir na me an d the i r cl an n a me in st art in g the i r p r ayer A fter th e .

p r ayer th ey were to s in g the se c o n d so n g .

Whe n th e su n a pp e ared i t w a s too bri ght for I a t iku an d i t hur t her

eyes She wo n dered i f N a u t sit i s eyes hur t h er too so sh e p u t h er
.
’
, ,

he a d down an d s i dew ays lett in g her h air f a ll an d looked a t N a u t sit i

, ,
.

7 T h is m an oth r i n st anc of a d a pt a t i on of a C a th oli c i d a t o I n d i an for m

a y be e e e . I a t ik , t he g re t m oth er
a
d i t y of t h K r s li s i n t he i n t ri or of t h ar th fo w orl ds d ow n
e e e e , ve e ee ,
“
ur .
"

T h na rr a t or b l ong d t o t h S n c l an
9 e e e e u .
 S TI R LI N G O R I GI N M YT H OF AC OM A 5

B y do in g th i s th e li ght d i d n o t str i ke h er s qu arely in th e f a c e an d her

h air c a st a sh a d e T sicht in a ko s ai d I a t iku th e sun h a s n o t a pp e a red
.
,
“
,

for you L ook a t N a u t sit i see how stro n gly th e l i gh t i s stri kin g her
.
, .

”
N o t i c e how wh i te sh e looks A n d a lthough I a t iku turn ed to the
.

su n i t d i d n o t m a ke her a s wh i te a s N a u t sit i an d I a t iku s m in d w a s

, ,
’

slowed u p wh i le N a u t sit i s m in d w a s m a de f a st B ut bo th of them

’
.

rem emb ered everythin g an d d i d everyth in g a s they were t aught

Wh e n they h a d c om p leted the ir p r ayers to the su n T sicht in a ko ,

s ai d You h a ve do n e everyth in g well an d n ow you a re bo th to t a ke

,
“

u p your b a skets an d you must look to th e n orth west south an d e a st , , , ,

for you a re n ow to p r ay to th e E a rth to a cc e p t the th in gs in the

b a sket an d to g i ve them l i fe F ir st you must p r a y to the n orth a t .
,

the s am e t im e l i ft u p yo u r b a skets in th a t d ire c t i o n You w i ll the n .

”
d o th e s a m e to th e west th e n to th e sou th an d e a st ,
They d i d a s .

th ey were told an d d i d i t W ell An d T sicht in a ko s ai d to th em From .

,
“

”
n ow o n you wi ll rul e in every d ire c t i o n n orth west sou th an d e a st , , , , .

They n ow q uest i o n ed T sicht in a ko a g ain so th a t th ey would un der

st an d more cle a rly why they were g i ve n the b a skets an d th e i r c o n ten ts ,

an d T sicht in a ko re p l i ed E very th in g in th e b a skets i s to b e cre a ted

,
“

by your word for you a re m a d e in th e im a ge of U cht sit i an d y our

,

word w i ll b e a s p owerfu l a s h i s word H e h a s c re a ted you to h el p .

him c om p lete the world You a re to p l an t th e seeds of the d iffere n t

.

p l an ts to b e used whe n an yth in g i s n eeded I sh a ll a lw ays b e re a dy .

”
to p o in t out to you th e v a r i ous p l an ts an d an im als .

The s i sters d i d n o t re al i ze th a t they were n o t t ak in g food an d d i d

n o t u n derst an d whe n T sicht in a ko told them they were to p l an t
seeds to g i ve them n our i shm en t B u t they were a lw a ys re a dy to do .

a s T sicht in a ko a sked an d she told them to p l an t first th a t wh i c h

,

would m ain t ain l i fe gr ain s of c orn ,

Wh e n thi s p l an t grows s ai d
”
.
“
,

T sicht in a ko i t w ill p rodu c e a p a rt whi ch I w i ll p o in t ou t to you

“
, .

”
This w ill b e t a ke n a s food E veryth in g in the b a sket w a s in p ai rs
.

an d the s i sters p l an ted two of e a c h k in d of c or n .

The c or n grew very slowly so T sicht in a k o told them to p l an t is th e

( the e a rl i est p l an t to c om e u p in the s p r in g ; gr a y w i th a sm a ll wh i te
fl ower ; d i es qu i ckl y ) an d to tr a n sm i t i ts p ower of e a rly r i p enin g to
the c or n .

They were very in terested in t he c or n an d w a t ched i t every d ay a s

i t grew T sicht in a ko showed th em where the p olle n c a m e ou t
. .

“
Th a t you w i ll c a ll sh e s ai d there th e p oll e n w ill ,
“

a pp e a r Whe n th e p o l le n i s p le n t i ful you w i ll g a ther i t an d w i th i t

.
, ,
”
an d c or n me a l you w i ll p r ay to the r i s in g su n e a ch mornin g Th i s .

th ey d i d a lw ays but N a u t sit i w a s somet im es a l i ttle l a zy

,
.

A fter som e tim e t he c or n r i p en ed T sicht in a ko told them to look .

a t i t an d to g a ther som e Th ey s a w th a t the c or n w a s h a rd an d they

.

p i cked four e ars I a t ik u took two e a rs c arefully w i thou t hurt in g the

.
6 B UR E AU or AM E R I C AN ET HN O LO G Y ( BU LL . 1 35

p l an t but N a u t sit i j erked h ers off roughly I a t iku n o t i c ed th i s an d

,
.

c a ut i o n ed her s i ster n o t to ru in th e p l an ts They took the e a rs of c orn .

”
to T sicht in a ko s ay in g We h a ve brought th e c or n i t i s r i p e
,
“
T sich ,
.

t in a ko a greed an d ex p l ain ed th a t the c or n e a rs whe n c ooked would b e

t he i r food They d i d n ot u n derst an d th i s an d a sked wh a t th ey would
.

cook w i th T sicht in a ko then told them th a t U cht sit i would g i ve

.

them fire Th a t ni ght a s they s a t a rou n d they s a w a red l i gh t dro p

.

from th e sky A fter they h a d see n i t T sicht in a ko told th em i t w a s

.
,

fire an d th a t they were to go over an d get some of i t They a sked

,
.

w i th wh a t an d she told them to get i t w i th a fl a t ro c k b e c a use i t w a s

,

very ho t an d they c ould n o t t a ke i t in their h an ds A fter gett in g i t .

w i th a ro c k they a sked wh a t they were to do w i th i t an d were told

, ,

they were to m a ke a fire to go to the p in e tree th ey h a d p l an ted to , ,

bre a k off some of the br an ches an d p ut them in th e fire They we n t .

to th e tree an d broke some of the tw i gs from i t Wh e n th ey go t b a c k .

to the fire they were told to throw th e tw i gs dow n They d i d so an d

,
.

a l arge p i le of wood a pp e ared there T sicht in a ko told th em th i s wood .

would l a st m an y ye a rs t il l there w a s t i me for trees to grow an d showed ,

them how to bu i ld a fire She told th em th a t w i th the fl a mes from th e

.

fire they would kee p w a rm an d would c ook the ir food .

T sicht in a ko n ext t a ught them how to ro a st the c or n Whe n i t i s .

“

”
c ooked sh e ex p l ain ed you a re to e a t i t Th i s w i ll b e the first t i me
, ,
“
.

y o u h a ve e a te n for you h a ve
,
b ee n f a st in g for a lo n g t i m e an d U cht sit i
h a s b een n our i sh in g you You w i ll fi n d s alt in your b a skets ; w i th this
.

”
y ou w i ll se a so n the c or n They beg an to look for th i s an d T sicht i
.

n a ko p o in ted i t out to them A s soo n a s th ey were told th i s N a u t sit i .

,

gr a bb ed some c or n an d s a lt Sh e w a s th e fir st to t a ste th em an d ex .

c l aim ed th a t they were very good bu t I a t ik u w a s slower A fter , .

N a u t sit i h a d e a te n p a rt sh e g a ve i t to I a t i ku to t a ste
,
Wh e n bo th h a d .

e a ten T sicht in a ko told them th a t th i s w a s th e w a y they were go in g to

,

l i ve an d b e n our i sh ed They were very th an kful s ay in g You h a ve “

.
, ,
”
tre a ted us well They a sked i f th i s would b e th e i r o n ly foo d
. .

T sicht in a ko s ai d N 0 you h a ve m an y o th er th in gs in your b a skets ;

“
, ,

m an y seeds an d im ages of ani m als a ll in p ai rs S ome w i ll b e e a te n ,

.

”
an d t ake n for n our i shme n t by you A fter they h a d used the s alt .
,

they were a sked by T sicht in a ko to g i ve l i fe to th i s s a lt by p r ay in g to

th e E a rth first in the N orth d i re c t i o n the n in the West the n in th e
, , ,

S ou th an d the n in the E a st An d whe n th ey d i d so s a lt a pp e a red in

, .
,

e a c h of these d i re c t i o n s T sicht in a ko the n in stru c ted them to t a ke

.

a lw a ys th e husks from the c or n c a refully an d to dry them They were .

’
the n in stru c ted to p l an t h a m i ( tob a cc o ) Whe n th e p l an t m a tured .
,

t h ey were t a ught how to roll the le a ves in c or n husks an d to smoke i t .

( E ve n n ow in c eremo ni es th e c orn husks must b e tor n w i th t he fin gers

an d t i ed in the c en ter w i th a l i ttle str i p of c orn husk I t m ay n o t b e .

c u t by a rt i fi c ia l me an s You smok e in ord er to m a ke your p r a yers

.
8 B U R E A U O F AM E R I C AN E T HN O LO GY [ B U LL . 1 35

th em T sicht in a ko p o in ted ou t th e seeds they were to p l an t an d

”
. ,

they took th e seeds of the gr a sses an d s c a ttered th em first to the N orth ,

n ext to th e West the n som e to th e S outh an d th en to the E a st An d

, , .

i mm ed ia tely gr a ss c overed th e grou n d They th en took the im a ges an d .

p r ayed to th e c a rd in a l p o in ts an d a cc ord in g to th e in stru c t i o n s of , ,

T sicht in a ko g a ve l i fe to a ll of th ese ani m a ls g i v in g them na mes a s

, ,

they c a me to l i fe E a ch o n e a s i t c a me to l i fe a sked why i t h a d c om e

.

to l i fe bu t T sicht in a ko told them n o t to a sk q uesti o n s th a t th ey would ,

g i ve l i fe to o th er l i fe A s b efore the s i sters told the ani m als to .

,

in cre a se A fter a ll of th i s w a s do n e they p ro c eed ed to e a t th e n ew

. ,

ani m als a fter p r ay in g w i th them do in g j ust a s they d i d b efore Th e , .

two s i sters were n ow very h a pp y they h a d p len ty an d som e to s p a re , .

”
“
I t i s n o t yet t ime for th e l a rger ani m als to b e g i ve n l i fe s ai d T sich ,

t in a ko first the world must h a ve su ffi ci e n t p l an ts an d sm al l an im a ls

,
“

”
to feed them .

A fter a lon g tim e T sicht in a ko s p oke to them Wh a t we a re go in g

, ,
“

”
to do n ow c o n c ern s the e a rth We a re go in g to m a ke the mou n t ain s . .

She told th em to rememb er the words sh e w a s go in g to s ay Th ey .

‘ ‘2
were to s ay Ka wesht im a kot ,
“
( N orth M oun t ain ) a pp e a r in th e ,
”
n orth an d we w i ll a lw ays kn ow you to b e in tha t d i re c t i o n
,
T sich .

‘3 ’
t in a ko a lso p o in ted out an a rt i c le in th e b a sket th a t she na med y a On i

( sto n e ) an d in stru c ted them to throw th e sto n e to th e N orth d i re c t i o n

a s th ey s p oke th e words Whe n they d i d so a b i g mou n t ain a pp e a red .
,

in th e N orth A fter they h a d do n e th i s T sicht in a ko in stru c ted them

.
,

to do t he s a me th in g in the West but to na me th i s mo un t ain T sipin a ,

‘
ko t an d in th e S outh n a m in g i t D a ot y u m a ko t an d in th e E a st
‘
, ,
’
, ,
‘
nam in g i t G fi cha n a ko t ’
.

A fter all th i s w a s do n e T sicht in a ko s p oke a g ain an d told them , ,

“
N ow th a t you h a ve a ll th e mou n t ain s a rou n d you w i th p l ain s mes a s , ,
”
an d c an yo n s you must m a ke th e grow in g th in gs of these p l a c es
, .

T sicht in a ko told them to go b a c k to the trees wh i c h they h a d p l an ted

u n dergro u n d l a khok g eiet su w a n u ka an d l a n y e She told them to
, , , ,
.

t a ke th e seeds from these trees a n d they d i d so F ollow in g h er ih , .

s t r u ct ion s they s p re a d some to e a c h of th e four d i re c t i o n s na m in g ,

th e mou n t a in s in e a ch d i re c ti o n an d s ay in g G row in N orth M ou n , ,

“

”
t ain grow in West M oun t ain et c T sicht in a ko s ai d to them These “
, , .
,

a re go in g to b e t all trees ; from them you w i ll get logs L a ter you .

”
w i ll bu i ld houses an d w i ll use th ese They a sked i f th a t w a s a ll th a t .

w a s go in g to grow o n th e moun t ain s an d T sicht in a ko s ai d No , ,

“
,

th ere a re m an y o ther seeds left in your b a skets You ha ve seeds of .

trees wh i ch a r e go in g to y i eld food You w i ll fin d d y a i it s (pifi on 14

.
’

F o m o n t a i ns a t t h ca r d i nal p oi n ts k w an d k t c ( B o s 19 28
J ’
nm
‘
11 t p n m
’ ’ ‘ ‘
u
'
r e : a e Cr a , e t a , Ta u Tr u a a na a , ,

pt 1 p
.
, .

'3
y w n i La g na ( B a s 1928 pt 2 p 2 I l )
a
° ’
o v
, u o , , .
, .
, . .

1‘ it a Pi d l w La g na ( B oa 1928 pt 2 p 214 I gy i t S an t a Ana ( W h i te s i,

’
T r a s nu s c u ,
u s, , .
, .
, . a ,
S T I R LI N G O R I G IN M YTH OF A C OM A 9

tree) (kin d of c ed a r) ha pa n i ( o a k a c or n ) an d m a ka y a wi
s e isha
’ ’
, , ,

Sh e a g ain in stru c ted them wh a t to do an d t aught them

“
th e p r ayer to use wh i ch w a s : From n ow o n grow in thi s mou n t ain:
, ,

an d y i eld fru i t wh i ch w i ll b e used a s food Yo u r p l a c es a re to b e in .

”
the mou n t ain s You w i ll grow an d b e useful
. Wh e n everyth in g .

ha d b ee n do n e well T sicht in a ko told ( them ) th a t there were m any

'

sm a ller seeds left in the b a skets an d she g a ve a na me to e a ch tell in g ,

them to fill the rest of the l an d These seeds were p l an ted o n every .

o n e of the four moun t ain s an d in the rest of the world T sicht in a ko .

“
s p ok e to th e s i sters a g ain an d told them You st i ll h a ve seeds in ,

your b a skets wh i ch you w ill kn ow a s scu t s o bewi (w il d fru i ts ) Thes e

‘ ’
.

”
trees you w i ll grow a rou n d you an d c a re for B ut they m i stook t he .

in stru c t i o n s an d in ste a d of in stru c t in g them to grow n e a rby they ,

n am ed th e mou n t ain s an d th a t i s wh ere they grew

,
B ut there wer e .

a lso som e th a t grew close a rou n d I t i s n o t k n own how lo n g they .

h a d to w ai t for these th in gs to ha pp e n bu t i t w a s a very lo n g t im e , .

Th ey n o t i c ed th a t t he w ild p l an ts grew very f a st an d p ro du c ed mu ch

fru i t but T sicht in a ko h a d n o t told them whether or n o t to e a t these
, ,

s o they left them a lo n e .

They s a w th a t there were still seeds an d im a ges in their b a skets .

an d a sked T sicht in a ko how m an y more kin ds there were T sicht in a ko .

s ai d there were yet m an y o ther seeds whi c h would a lso b e i m p ort an t

food They woul d grow q u i ckly an d e a s i ly an d sh e na m ed th em
.

s qu a sh an d b e an s They were in stru c ted to a c t w i th them a s w i th

.

th e o th er seeds an d these a lso grew in to p l an ts A fter a t i me whe n

,
.
,

they were r i p e T sicht in a ko p o in ted ou t the p a rts of th e p l an ts wh i ch

,

th ey w ere to use a s food .

”
I a t i ku l a ter a sked T sicht in a ko “
Wh a t rem ain s in my b a sket ? ,

an d sh e w a s an swered “
You h a ve st i ll m an y anim als ; these wi ll b e
,
”
m u lt i p l i ed to p o p ul a te th e moun t ain s An d a s the two grew l a rger .
,

th ey re qu ired more food T sicht in a ko s a w thi s an d told th em th a t

.

they were n ow to br in g to li fe l a rger anim als S he s ai d they would .

fin d in the ir b a skets c o tto n t ai ls j a c k r a bb i ts an telo p e an d w a ter , , ,

d eer They were told to g i ve l i fe to these anim als an d to se n d th em

.

in to th e o p e n p l ain s E veryth in g w a s do n e a s b efore an d whe n they

.
,

k ill ed th e ani m a ls for foo d they were a lw a ys c a reful to p r a y to the ir

f a ther a s b efore A s they a g ain a sked T sicht in a ko wh a t rem ain ed
.

in their b a skets T sicht in a ko s ai d You h a ve i m ages of th e st i ll b i gger

,
“
,
”
g a m e You w ill fin d deer elk moun t ain shee p an d b i so n
.
, ,
I a t i ku ,
.

a sked wh ere these an im a ls were to b e told to l i ve an d T sicht in a ko

told them th a t th e elk an d d eer were to l i ve in th e lower moun t ain s
a n d th e moun t ain shee p hi gher an d in th e ro u gher p l a c es The .

b i so n however were to l i ve o n the p l ain s They followed the in

, ,
.

s t r u ct ion s an d g a ve l i fe to these ani m a ls an d told them to go to thes e

4 26 70 1 — 42— 2
10 B U R E AU or AM E R I C AN ET HN O LO GY [BU LL . 1 35

p l a c es to l i ve an d multi p ly They a g ain tr i ed a ll these d iff eren t .

ani m als for food The i r fl esh w a s very goo d an d a lw a ys they p r a yed
.

to U cht s it i b efore t a stin g them .

I n N a u t sit i s b a sket th ere were m an y more th in gs left th an in

’

I a t iku s N a u t sit i wa s selfish an d ho a rd ed h er i m a ges but I a t iku

’
. ,

w a s re a dy to let her seeds an d i m a ges b e used Sh e w a s more in ter .

osted in see in g th in gs grow They a g ain a sked wh a t rem ain ed an d .

,

T sicht in a ko re p l i ed You w i ll fin d l i o n wolf w i ld c a t an d b e a r

“
, , , .

These a re stro n g be a sts ; they a re go in g to use a s foo d the s a m e g a m e

”
th a t you a lso use There i s n ew g a m e e n ough for them
. Whe n a ll .

these h a d b een sele c ted they were brought to l i fe in the s a me m ann er

a s before .

The s i sters a g ain a sked wh a t w a s in the i r b a skets an d they were ,

told Y ou w i ll fin d b i rds wh i c h w i ll fl y in the air Th ese b i rds w ill

,
“
.

a lso use sm a ll g a me for the ir food You w i ll fin d in the b a sket th e .

15 16 ‘7
e a gles an d the h a wks (shpiy a ga wa T sicht in a ko ,
°

p o in ted these out to them an d they brought them to l i fe Th e b irds .

fl ew u p in to the h i gh mou n t ain s an d over the p l ain s The s i sters told .

th e b i rds to use sm all g a me for food an d a g ain I a t iku a sked wh a t ,

w a s in the b a sket T sicht in a ko p o in ted out sm a ller b i rds wh i c h

.

would p o p ul a te the c oun try e a ch l i v in g in a d i ffere n t kin d of reg i o n , .

They were the n g i ve n l i fe a s the anim a ls b efore them Th e b i rds ,

.

were of m an y an d br i ght c olors some were blu e Th e w i ld turkey ,

.

w a s a mon g them an d th ey were in stru c ted to tell i t n o t to fl y e a s i ly

l ik e the o thers They were told to tell th ese b i rds th a t th e i r food w a s
.

to b e the d iff eren t seeds o n the moun t ain s an d the p l ain s An d a ll .

these anim a ls were s a m p led for food a fter the y h a d b een g i ve n l i fe .

A g ain I a t iku a sked wh a t rem ain ed in th e b a skets b e c a use she fo u n d ,

th in gs there th a t were thorn y T sicht in a ko told them their n a mes . .

They were th e v a r i ous c a c t i an d w ere s ai d to b e very good for food .

B ut T sicht in a ko ex p l ain ed th a t most were in te n ded for anim als to

ea t All these were p l an ted a s b efore an d tr i ed for food an d they
.
,

foun d th a t some t a sted good sti en e icht y a t a p it eo on A fter ,

’
, ,
’
,
’
.

they a sked a g ain wh a t w a s left T sicht in a ko p o in ted out to them th a t ,

there were st i ll fish w a ter s na kes an d turtles of wh i ch there were

, , ,

m an y k in ds of e a ch They g a ve l i fe to them a s before an d told them

.

a ll to l i ve in the w a ter a s in stru c ted T sicht in a ko p o in ted ou t sever a l .

t h a t were to b e used for food They tri ed them all for food an d they .
,

foun d th a t some were good an d o thers p oor but o ffered p r a yers to , ,

a ll an d g a ve th an ks to U cht sit i S o i t h a pp en ed th a t m an y ani m als .

c a me a l i ve in th e world an d they all in cre a sed .

‘5 I d en t i fi ed
as w st rn r dt a il h a w k ( B t o bo l i l
e e e C assin) a t A com a ( W h i t
u c r ca s ca u r u s, e, as S wa in o

s on an d F rr g i n o s r
e u gh l g a t S an t o D om i g o ( W h i t e 1935 p
u ou e an d as h p hinn
n , , . s ar s ed h aw k (A o
c ipit l o W il s on ) a t S an t a Ana ( W h i t m )
cr oc z, e, s .

"5 I d n t i fi d a t Ac om a as w st r n g sh a w k ( A t r t i pil l t i t l t )
e e e e o s u a r ca usa r a u a us .

'7 I d n t i fi ed a t Ac om a as h p hinn d h aw k ( W h t
e s ar s e i e,
er m i ne] O R I G IN M YT H O F A C OM A 11

O R I G IN OF TH E EV IL SP IR IT

Wh e n T sicht in a k o w a s in stru c t in g I a t i ku an d N a u t sit i T sicht in a ko ,

c a ut i o n ed them to b e a lw a ys very c a reful in h an dl in g the i r b a skets .

They were very c a reful for a wh i le but th ey soo n b e c a m e too an x i ous

to g i ve l i fe to wh a t w a s st il l in the ir b a skets an d they b e c a m e c a reless .

Whe n I a t iku an d N a u t sit i were g i v in g l i fe to th e s na kes an d fishes ,

in th e ir e a g ern ess they dro pp ed an i m a ge from a b a sket to th e grou n d .

They d i d n o t kn ow th i s h a d h a pp en ed n or d i d T sicht in a ko Th e , .

i m a ge c a m e to life i tself an d w i th p ower of i ts ow n

,
I t c am e to l i fe .

in the form of a ser p en t l i ke th e rest of th e sn a kes

,
The two s i sters .

n o t i c ed a str an ge s na k e a mo n g th e o n es to wh i ch they h a d g i ve n
l i fe bu t they o n ly sto pp ed lo n g en ough to a sk e a c h o ther D i d we
, ,
“

”
g i ve l i fe to tha t sn ake ? an d p ai d n o more a tte n t i o n to i t a s i t looked ,

l i ke the o th ers Th i s w a s th e s nake th a t w a s to tem p t N a u t sit i

. .

N ow N a u t sit i s p oke to I a t iku who ha d u sed more of th e seeds an d ,

i m a ges from h er b a sket an d s ai d she w an ted a c h an c e to g i ve l i fe

,

to more of her im a ges I a t ik u re p l i ed I a m t he old er you a re youn g

.
,
“
,
”
er th an I but N a u t sit i s ai d We sh ould bo th g i ve e q u a lly b e c a use
, ,
“

w e were cre a ted e q u ally I s i t tru e th a t you a re t he old er ? L et us

.

try e a c h o ther ! Tomorrow wh e n the su n r i ses let us see who i s, ,

”
go in g to h a ve th e su n r i se for her first B u t I a t iku w a s a fr ai d th a t .

her s i ster w a s go in g to g et t he b etter of her in som e w ay S he kn ew .

1"
a wh i te b ird th a t w a s n a m ed sho ck a (m a g p i e ) She wen t to it
’
.

an d a sked i t to go o n a he a d in to th e e a st wh ere the su n w a s to r i se , ,

w i thou t rest in g or e a t in g There i t w a s to sh a d e t he su n w i th it s

.

w in gs from N a u t sit i Th e b i rd we n t a s in stru c ted for i t w a s very

.
,

s tro n g a n d sk illfu l B u t wh i le o n i ts w a y i t go t hu n gry an d i t p a ssed

.
, ,

a p l a c e where a p um a h a d k i lled a d eer H ere a lthough i t ha d b ee n .

,

in stru c ted n o t to sto p i t sto pp ed an d fou n d a hole in t he s i de of th e

,

d eer where th e in test in es were ex p osed Th e b i rd p ut i ts h e a d in to .

th e g a sh to e a t an d a s i t d i d so i t go t blood o n i ts b a c k an d w in gs
,

an d t ai l an d i t fl ew o n n o t n o t i c in g th a t i t w a s st ain ed from the

,

blood Fin a lly a fter a lo n g t im e th e b i rd re a ched the e a st where

.
, ,

th e su n w a s re a dy to r i se an d i t s p re a d i ts w in gs o n th e left of t he su n ,

m a kin g a sh a d e in th e d ire c t i o n of N a u t sit i S o th e su n stru ck .

I a ti ku first an d sh e str ai ghtw ay c l ai med to b e th e old er An d N a u t sit i .

w a s very an gry for she h a d ho p ed to w in I a t iku who d i d n o t w an t .

,

her s i ster to kn ow an yth in g a bo u t the tr i c k she h a d u sed whis p ered ,

t o th e b i rd whe n i t return e d from t he e a st tellin g i t n o t to s a y an y ,

th in g an d she a lso p un i sh ed th e b i rd for d i sob ey in g h er She h a d

, .

told i t n o t to sto p to e a t o n the w a y to th e r i s in g sun bu t she kn ew ,

th a t th e b ir d h a d sto pp ed for i t w a s a ll d i rty w i th blood S o she .

s ai d to i t F or sto pp in g an d e a t in g you w i ll n o t kn ow from n ow o n

,
“

n C r o" k ’ a iy a , Sa n to D o m in go ( W h i t e, 1935, p . cr o wa k a
’
iy a , S an t a Ana ( W h i te , ms) .
12 B U R E A U O F AM E R I C AN E T H N O LO GY [BU LL . 135

how to k ill your own me a t You w i ll n o t b e a hu n ter you w i ll ea t

.
,

wh a t o thers h a ve k i lled an d left an d mo st o f th e t i me you w ill e a t ,

wh a t i s s p o i led Your c olor a lso w i ll b e s p o tted from n ow o n you

.
,
”
w i ll n o t b e wh i te a s you were a t fi rst .

The two s i sters were n ow th in k in g selfish tho u ghts N a u t sit i .

s chem ed to get th e b etter of h er s i ster She ofte n w an d ered off .

,

m ak in g p l an s t o outdo I a t i ku bu t I a t ik u w a t c hed h er an d n o t i c ed
,

everyth in g She s a w th a t N a u t sit i w a s f a llin g aw a y from h er an d

.

w a s n o t h a pp y a s sh e used to b e I a t iku a lso n o t i c ed th a t N a u t sit i

.

w a s b e c om ing soli t a ry an d th a t sh e wo u ld w an der off a lo n e I a t iku .

tr i ed to c omfort h er an d a sked her why sh e h a d ch an ged .

A lo n g t i m e b efore th i s T sicht in a ko ha d told them tha t U cht sit i

forb a d e them to th in k of ha v in g ch il dren I n du e t im e o ther hum an s .

m a d e in the ir l i ken ess would b e born e to them B ut o n e d a y Pishu ni .

,

th e sna ke th a t h a d c om e to l i fe of i tself m et N a u t sit i an d s ai d to her , ,

“
Why a re you lo n ely an d u nh a pp y ? I f you w an t wh a t w i ll m a ke you
h a pp y I c an tell you wh a t to do You a re the o n ly o n e o n e a rth
,
.

th a t i s lo n ely You an d your s i ster do n o t li ke e a c h o ther I f you

. .

bore someon e l ike yo urself you would n o lo n ger b e lo n ely T sicht i

, .

n ako w an ts to hold b a ck thi s h a pp in ess from you U n less you d o a s .

”
I tell you you w i ll h a ve to w ai t a lo n g t im e
,
N a u t sit i a sked Pishu ni .

how sh e c ould do th i s a n d th e ser p e n t re p l i ed G o to the r ain bow

, ,
“
.

”
H e w i ll m eet you an d show you wh a t to do N a u t sit i thought i t .

would b e well to d o wh a t Pishu n i s ai d S oo n a fter sh e w a s s i tt in g .

a lo n e o n a ro ck wh en i t r ain ed I t w a s very hot an d th e r ain ste a med

.

o n th e ho t groun d N a u t sit i l a y o n h er b a c k to re c e i ve th e r ain

.
,

an d th e dr i pp in g w a ter e n ter ed her Th i s w a s th e work o f .

r ain bow an d sh e c o n c e i ved w i thou t kn ow in g wh a t h a d h a pp en ed

, .

S ome t i me a fter I a t iku n o t i c ed tha t N a u t sit i w a s p reg nan t A fter

,
.

a t im e sh e bore tw in so n s I a t iku h el p ed h er s i ster to t ak e c a re o f

.

them T sicht in a ko c a m e b a c k to th em an d a sked Why h a ve you

.
,
“

do n e this w i thou t my in stru c t in g you ? U cht sit i h a d forb i dd e n y ou

”
th i s
. T sicht in a ko left th em an gri ly s ay in g From n ow o n you w ill , ,
“
,

do a s you see fit I w i ll n o t hel p you an y more b e c a use you d i sob eyed

.

”
your f a th er B u t in ste a d of be in g sorry th e two s i sters fel t h a pp i er
.
, .

I t h a pp en ed th a t N a u t sit i d i sl i ked o n e of th e ch i ldren S o I a t iku .

took th i s o n e an d c a red for i t .

B e c a use they ha d c omm i tted a sin th e ir f a ther c alled T sicht in a ko ,

a w a y from th em B u t th ey l i ved h a pp i ly an d the ch il dre n g r ow u p

.
,
.

A fter a lon g t i m e N a u t sit i s ai d to I a t iku We a re n o t h a pp y together ,

“
.

L et us sh a re wha t we h a ve in our b a skets an d se p a r a te I st i ll h a ve .

m an y thin gs Th ese anim a ls in m y b a sket these shee p an d c a ttle I

.
,

w i ll sh a re w i th you bu t i t i s u n d erstoo d th a t these an im als w i ll

,
”
d em an d mu c h c a re I a t iku an swered tha t i t wo u l d b e too h a rd a
.

t a sk to c a re for them an d th a t she d i d n o t w an t her ch i ldre n to h a ve

 sm m e O R I GIN M YT H O F A C OMA 13

them N a u t sit i a lso p o in ted out som e seeds an d told I a t iku to

.

t a k e some of them They were seeds of wh e a t an d veget ables N a ut . .

s i t i kn ew a lso th a t these were go in g to b e h a rd to r ai se but she wan ted ,

to sh a re them w i th I a t iku B u t I a t iku a g ain d i d n o t w an t them for .

her ch i ldre n I n N a u t sit i s b a sk et too there were m an y m et a ls

.
’
, , .

S h e off ered to sh are these bu t I a t iku d i d n o t t ak e an y Wh en , .

N a u t sit i h a d looked t hi s f a r in to her b a sket sh e fou n d som eth in g

wr i tt en N a u t sit i a lso o ff ered th i s but I a t iku d i d n o t ,

w an t i t N a u t sit i s ai d There a re st il l m an y th in gs th a t a re very

.
,
“

good for foods in my b a sk et but I kn ow th a t a ll of these th in gs w il l

re qu i re mu ch c a re Why i s i t s i ster th a t you a re n o t th an kful why .
, , ,

d o you n ot t a ke som e of th e th in gs I h a ve o ff ered ? I a m go in g to le a ve

y o u We
. bo th u n d erst an d th a t we a re to in c re a se o ur k in d an d in a ,

lo n g t i me to c om e we sh a ll m eet a g a in an d the n you w i ll b e w e ar in g

c lo thes We sh a ll st ill b e s i sters for we h a ve th e s a m e f a th er but
.
, ,
”
I sh all h a ve th e b etter of you a g ain I a m go in g a w ay in to the E a st . .

I a t iku d i d n o t s a y wh ere she would go She thought she would st a y

,
.

w here sh e w a s S o N a u t sit i left h er t ak in g the ch ild she loved w i th

.
,

h er an d le a v in g th e o ther for I a t i ku .

S o N a u t sit i d i s a pp e a red in to th e E a st wh i le I a t iku st ayed o n an d ,

b e c a m e very s a d She s ai d to th e boy ch i ld who st a yed w i th her .

,
”
“
We sh a ll l i ve here w i th everyth in g th a t our f a ther h a s g i ven us .

They l i ved together for a lo n g t im e an d wh e n h e grew u p h e b e c am e ,

h er husb an d an d she n a med him T ia m u n i I a t iku bore m an y

’
.

chi ldre n an d sh e na med th e first for th e c l an of h er s i ster the S un —

c l an N ow I a t iku h a d her ow n p ower

. S h e d i d everyth in g in the .

w a y sh e h a d b ee n in stru c ted ; sh e took th e child the fourth d a y a fter

b irth to p r a y to the su n a s sh e herself h a d b ee n t a ugh t wh en sh e c a m e ,

in to th e l i ght an d sh e p u t som e p olle n an d som e s a c red c or n m e a l

,

in to t he c h i ld s h an ds S he t augh t th i s to every ch ild th a t she bore

’
.

a fter th i s An d th e bro th ers an d th e s i sters a ll l i ved together an d

.

t h ey a ll b eg an to in c re a se I a t ik u w a s th e mo th er an d ruled . .

Whe n ever a g irl w a s bor n to I a t iku she g a ve i t a c l an na m e The , .

first cl an mothers in ord er of b ir th were a s follows :

S u n cl an osha ch han o ; n am ed th u s b ec a u s e I a t ik u w as s t ill gr ievi ng ov er
,

N a u t sit i w ho had na m ed h ers el f of t he S u n cl an .

S ky cl an b oa k a han o ,
’
.

Wat er cl an t s it s han o ,
’
.

B adg e r cl an d y u pi han o , .

F i r e cl an ha k a n y i han o , .

A fter n a m in g th ese sh e tho u ght she wou l d n am e th e rest a fter thin gs ,

s he h a d bro u ght to l i fe ; so th e n ext in ord er were na med :

A nt el op e cl an k n u ts han o ,
’
.

D eer cl an d ié hn i han o 9
’
1
, .

B ear cl an k oha iy a 2 ° han o , .

( B oas 1928 pt 2 p
’ '
1°
t yv
n v
e , , .
, .

k W y a ( B oa s 1 928 pt 2 p
3° ‘ ’
a , . .
, .
14 B U R E A U O F AM E R I C AN E T H N O LO GY [ B U LL 1 3 5 ~ .

She d i d n o t g i ve her ow n cl an n am e Y a k a h an o C or n cl an , a s she , ,

w an ted to b e ke p t a p a rt so she d i v i d ed i t a s follows : ,

R ed c orn k fi g a n ish y a k a han o

,
.

Y ell ow c orn k fi fi chn ish y a k a han o ,

.

B lu e c o rn k fi is kk u s h y a k a han o
,
.

W h i t e c o rn k a a
s h is h 2 y a k a han o ,
1
.

Th e n ext cl an s in or d er were :
O a k cl an ha pa n i han o ,
.

S q u ash cl an t a n yi han o
’
.
,

R oadr u nn e r cl an sha a sk a han o ,

.

E ag l e cl an d y a m i han o ,
.

T u r k ey cl an t sin a han o ,
.

22 han o
i sth e cl a n i sth e ,
.

(These a re the o n ly c l an n ames me n ti o n ed in t he my th though ,

,

m an y o ther cl an s l a ter c a m e in to ex i sten c e a s for ex am p le th e P a rro t , ,

Sna ke B uff a lo an d An t These were n o t des c e n ded from d a ughters

, ,
.
,

of I a t iku ) .

N ow th a t T sicht in a ko h a d left h er I a t i ku w i sh ed for o ther rulers , ,

so she m a d e the S p i r i ts of th e se a so n s There w a s st i ll som e e a rth in .

her b a sket She took th i s an d g a ve i t l i fe in the s a me w a y a s b efore

. .

F i rst sh e m a d e the s p ir i t of W in ter (p l 3 fig .

, .

To h im sh e s ai d You w i ll g i ve l i fe to everyth in g in the w in ter t im e

,
“
.

You a re to b e ugly an d fero c i ous You w i ll n o t l i ve w i th us go to a .

,

d i st an c e You wi l l l i ve in N orth M ou n t ain an d I shall g i ve you your

.
,
”
c ostume .

N ext she g a ve l i fe to M or it y em a the s p i r i t of S p r in g ( t i ch a ) ,

‘

(p l 1 u pp er left) To h im a lso she g a ve a c ostum e wh i c h w a s ugly

.
, .
,

an d she sen t h i m to West M ou n t ain “

S he n ext m a de M a iy ochin a .
,

the s p ir i t of S ummer an d sen t him to S outh M ou n t ain

25
(p l 1 u pp er r i ght) A n d fin ally sh e g a ve l i fe to Shr u i st hia th e s p ir i t
’
.
, .
,

of F a ll an d se n t h i m t o E a s t M oun t ain (p l 4 fi g .
, .

27
A ll these c re a tu res were ugly an d n o t in th e lik en ess of t he c hildren
she h a d born e Sh e thought N ow th a t I h a ve p l a c ed stro n g ru l ers
.
,
“

”
in e a ch d i re c t i o n e a c h w i ll ord er th e e a rth in tur n an d sh e in stru c ted
, ,

e a ch o n e wh ere to work an d how Th e s p i r i t of Win ter sh e told to .

brin g s n ow ; the s p i r i t of Sp r in g w a s to w a rm u p th e world ; the s p i r i t

of S ummer w a s to h e a t the world g i v in g l i fe to veget a t i o n Th e ,
.

s p i r i t of F a ll w a s n o t to l i ke the smell of p l an ts an d fru i ts so h e w a s to ,

21
A r c h a i c t r m f w h i t n w s d a t Acom a onl y c r m on i a l l y ha m m b ing t h w or d c om monl y u sed
e or e o u e e e , c s e e .

A t S t Ana k a ha i h i s c mm n l y s d L A W
an a , s s o o u e —
. . .

’3
I t h a s b n ca ll d M st ar d T an s y M st a r d
ee e u or u .

’3 w ho li s n N or th M o n t a i n ( B oa s 19 28 p t 1 p 283) an d s n ds s n ow
ve o u , , .
, . e .

24
A t La g n a M o i m l li s o t h m o n t a i n of t h na d ir ( B oa s 1928 pt 1 p
u
"
r Ty a ve n e u e , , .
, .

’5 La g na i iy i ( B oa s 1028 pt I p S an t o D om i n g o i im n wi ( W h i t e 1935 p
’
’ ’
u , cu s a , , .
, . cr u s a a , .
, .

90 T h s na m s fo t h s as on s corr sp on d wi t h t h S an t a Ana t r ms xc pt fo F a ll ; t h S an t a An t rm
e e e r e e e e e , e e r e a e
is t
s O na
'

(Whit e,
’7
I n for m an t s n ot T h r u l r s of t h M o n t a i n s l ook fi r c d i ff r n t f r om t h k a ts i na S h a k a k l ook l ik e
’
e: e e e u e e, e e e . s
a b oss S h i t hi i s n ot a
. ru s r y g ood f ll ow H b ri n gs s oot an d r b s i t on t h f ac s of peop l
a ve e . e u e e e.
 16 B U R E A U O F AM E R I C AN E TH N OLOG Y [ BU LL . 1 35

completed this costume Iatiku said t o T sit sa n it s Y ou see that I ,

“

h ave created m any o ther gods I have app oin ted y ou to b e their .

”
ruler Y ou will initiate th e o ther gods
. An d sh e gave him blad es .

of yucca plan t wi th which to p erform this ini tiation .

Then Iatik u took more dirt from the b asket and gave life t o Ko
“
39
p ish t a i ya and his wife ’
I atiku said You look ferociou s so you will .
,
”
have to live in a differen t place .

“
Then I a tiku turned t o T sit sa n it s and told him You are going to ,

be chief of t he katsina and will rule over th em Take them with y ou .

to Wen im a t s west a n d sou th of here [This place was d escrib ed as

40
,
.

a place where there was a lake with weeds growin g in i t and un d er

this lake is W en im a t s ] There is where y ou are going to live Brin g .

happin ess to my p eople Whenever my p eopl e want you they will .

4‘
send you ha cha m on i (prayer So Iatiku mad e on e so
T sit sa n it s wo u ld kn ow it and mad e one for each kind of kats ina so ,

each would know his own prayer stick Wh en they [the prayer sticks] .

w ere sen t they [the katsina ] would have to answer .

After giving all the prayer sticks I a t iku told T sit sa n it s to make ,

a song of their own which must b e very pretty so as to give happiness

:

to her p eople So this is th e way Iatiku sen t th em to Wen im a t s

.

a n d told them to wait for their prayer sticks from h er p eople and
“
t o b e always prepared t o come Your p eople and my p eople .

”
will b e comb ine d she said You will give u s food from your world
,
.
“

a n d we will give y ou food from ou r world Your p eople are to rep .

resen t clouds ; you are to bring rain you are t o rule th e s u mmer ,
”
c louds I a t ik u told them to take along animals as they woul d also
.

b e p ermitted to b e hunters Iatiku th en took u p th e b asket of corn .

m eal pollen tob acco and prayer sticks and m ad e th e road

, , , ,

o p en for them four lengths ( long distance ) to Wen im a t s and retur n

by which they could come b ack when n eed ed Th en sh e gave T sit .

s a n it s the basket .

Kopisht a iy a remained and I a t iku tur ned to him say ing Y ou are , ,
“

”
t o b e separate from th e o thers He was given th e same sort of .

instructions and prayer sticks and told to go east to

to the place wh ere th e sun rises Y ou are going to represent and .
“

rul e th e winter clouds My p eopl e will pray to y ou to ob tain brav ery .

a n d long heal thy life In th e winter time my p eopl e will send y ou

, .

”
prayer sticks Thus sh e spoke . .

'0 A c om a th i s term
At refers to ( 1) a he alth an d stre n gth -g i v in g su p erna tur a l an d to ( 2)
m a sk ed i m p erso na t i o n s or these su p erna tur a ls w ho app e a r a t A c om a in the w in ter t i me I n n o other .

K eres an p ueblo a re these s pi r i ts i m p erso na ted o fa r a s i s k n o w n I n K eres an p ueblos other th an A c om a s .

K O B ict i y a seems to be a ge n er ic term for be n evole n t S pi r i ts

’
( S ee W h i te 193 2 pp 79 86 88 pl s 8 b
‘ ’
a —
.
, .
, , .
, ,

1 0, a ;
I n K eres an mythology W e n im t l i s t he home of t he k a ts ina an d i t is lo ca ted ou t in the w est
‘0 '

a s
“
.
"
( S ee
W h i te 193 2 pp 69 142; B o a s 1928 p t 1 p 277; W h i te 1932 a p 24; 1935 pp 173 175 ; D u m est
, .
, , , .
, .
, , .
, .
, ar , 19 19,
pp 172 173
- . .

‘1 S ee W h i te 1932 pp 125 129 , .

— .

41 Of . B oa s ( 1 928 p t , . 1, pp . 284
 sm m e OR I GI N MY TH or ACOMA 17

After I a t iku had instructed Kopisht a iy a sh e gave him the b asket .

with pollen corn m eal tob acco and prayer sticks Sh e mad e t he
, , , .

ro ad four lengths to th e east and retur n and told them t o make their ,

hom e at H a ku oiku cha ha So this is the way I a t iku placed the rulers .

of t he clouds to whom her p eopl e were t o pray .

After this was don e Iatiku was thinking of leaving so she told h er ,
”
p eople Now y ou are going to make homes here
,
“
So when she .

” ‘3 ’ ’
spok e th e words nan u s t he i ch in there grew up all of a su d den,
“ °
,

a house Iatiku told her p eople This is th e kind of a house y ou are

.
,
“

”
going to b u ild t o live in So h er p eople started to build on e of their .

own usin g this as a model

,
Iatiku gath ered som e rocks and dirt for .

them a n d sticks All of th em grew a n d multiplied till ready for use . .

So th ey mad e a town I atiku laid ou t th e plans for the town and .

laid ou t th e plaza After this was don e sh e started to instruct her .

,

p eople Sh e call ed th e first man who was b orn in th e Antelop e clan

.

4“
and s a id to him Y ou are to b e T ia m u ni and the father of the ,
“

15 ”
katsina Y ou are th e on e to welcome th em when th ey come So
‘

. .

4°
Iatiku mad e him a y a pa ishi n i ( altar ) the first one to b e mad e ’ ’
‘

, .

So Iatiku said L et us try and see if everything works all right ,

“
.

We will call th e k atsina ”

So she taugh t th e p eople how to make .

prayer sticks and taught them th e prayers I t took 4 d ays t o make .

th ese up They were instructed to bring all their prayer sticks to

.

th e al tar of th e An telop e clan (pl 3 fig 1 ) and place them in a b asket .

,
. .

They ha d four b askets full So all of th e Antelop e clan took thes e .

b ask ets and offered them to th e kats in a and asked them t o come .

They took th em to th e west and buried them In praying th ey mak e .

fo u r mo tions so as t o cover th e four l engths of th e road After thi s .

was done the prayer sticks all wen t to the katsina Then T sit sa n it S o
, .

took them and told each on e of th e katsin a th ey were call ed to visit

th e p eople at Shipa pu ( where they still w ere ) So th e katsin a prayed .

to th e clouds with these same prayer sticks and they smoked th e ,

cigarettes that were in the b askets so th at clouds would come into

th em T sit sa n it s told G om a iowish t o go b ack t o I a t iku s p eopl e and
.
’

tell them that they [the katsi n a] were coming on th e fourth d a y .

“
W e are going to bring them provisions and corn h e said So th e
”
,
.

G om a iowish went .

Wh en he go t t o Shipa pu the An telop e chief met him and h e receive d ,

17
the message G om a iowish left and Antelop e chief told all the p eople
‘

e anin g of nan o u n k n o n fi
43 M suggests the A c om a p ro n un cia t i o n of D i os y 0 ct hi ( W h i te 1932
w . s
’
t hé ,
‘

, ,

p a i t cin me an s house a t San to D om in go ( W h i te 193 5 p a lso the w oode n sl a t alt a r Com

’ “ ” a
. .
, , .

pare p l 1 6 . .

S ee W h i te 1942
44
, .

The caci que a t A c om a tod a y i the he a d of the A n telo p e c l an an d the fa ther of the k a ts ina ( W h i t e
46 s
“ "

193 2, p .

At A c om a an d L a g u na the w oode n sl a t alt ars of the c u in g so ci et i es are called y B a icini ( W h i te 1932

4°
r a , ,

p 109 ( t n 1) o ( B o a s 1928 p t 2 p Amo n g e a ster n K eres the me al an d pi gme n t - -

.
, . r , , .
, .

pain t in gs a re so called ; the w oode n sl a t a lt ars a i t in ( W h i te 1942 ; 1935 ; m pp 1 1 ,

’
c , s .
, .
,

S ee W h i te 1941 a for the r i tu al of del i ver in g an d re ce i v in g a mess age from the G om a iowi h
‘7
, , s .
 18 BU R EAU or AM E R I CAN E TH N O LOGY ( BU LL . 1 35

the message that he h ad received and said that ev eryone was to exp ect
t he katsina on th e fourth d ay So I a t iku told her p eopl e L et u s .
,
“

”
also prep are to welcome them wi th our food So she called for a .

trib al hunt E veryon e who killed anything prepared i t in his own

.

home th e day th ey exp ected t he katsina t o come So i t really hap .

p ened that they came that day They came in a cloud and every .

t hing ( food etc ) was brought G om a iowish was in the lead and
,
. .

told of their approach .

Wh en th ey arrived they were met by th e An telop e clan chief 48

So .

the chief poin ted out to them the differen t places th ey were to d ance
o n th e pla z a : F irst on the north sid e then west then south th en east , , ,

s id e After th e katsina finish ed the four d ances they were brough t

.

inside where th e altar was t o rest At this time th ere were no kivas ; .

they were j ust trying out The p eople were much in terested in t he .

katsin a and were very happy over th e visit Th e katsina had their .

own songs So the p eople were instructed to take food t o th e house

.

where they were but they were n ot allowed to enter the room only ,

memb ers of the Antelop e clan who served them were allowed to enter , .

Thi s was at noon In th e afternoon after each d ance the katsin a .

, ,

g ave the p eople presents of the food they h ad brought Among t he .

presen ts given ou t were throw ing -sticks (bow and arrows had n ot b een
ma d e yet ) clothing of the katsin a (n ot masks ) B efore the katsin a
,
.

l eft G om a iowish announced th at the katsina did no t wish t o leave th em

,

en tirely and told them to take their presents and use them for any
d ance that th ey wan ted to pu t on in the town (for happin ess ) So , .

before they left they stripp ed all excep t their masks and gave th e , ,

p eopl e their clothin g as presents (Th e Acoma still d o this when they .

finish dancing ; as a rule th ey distribu te their costumes to their near

relatives ) .

So the An telop e chief bad e the katsina goodbye and th ey left .

Iatiku said So far all is well but th ere are som e things needed yet
,
“
.

W e have n o sacred place we have no k a a ch 19

I a t iku said ,
‘

,
“
this is the way I emerged so I guess we will make a house in th e ,

ground which we will call k a a ch This will b e the sacred place for th e
, .

”
katsin a wh en they come (Th e kivas were round at first now they .
,

are square At the foot of th e mesa wh ere th e old town was all washed
.

a way the kiv a was roun d ) . .

Wh en th ey b egan to build t he first kiva Iatiku told O ak man that i t ,

must b e done in a certain way Th en sh e told him j ust how i t was to .

b e done Th e whole kiva was to represent Shipa pu th e place of

.
,
5°
emergence though in ceremonial language i t is called m a u ha r o kai
,

‘0
They are met tod a y in all K eres an p ueblos ( e x c e p t L ag u na) by the caci que ( see W h i te , 1935 , p . 95 ;
D u m a r est , 19 19, p .

4°The he a d k i v a ( Cf W h i te 1932 pp 30 3 1; B o as 1928 p t 1 p

. .
, Amo n g e aster n K eres the k t
, .
—
, , .
, .
’
a
"
a c
‘

is called t i k y ( W h i te 1935 p 1 1 ; 1932 a p

c
“
a , , .
, .

50
I form an t i s e x pl aining th a t m h o i s the c eremo nial w ord for k i v a k a t the ord in a y w ord ;
n au ar ,
’ "
a c
‘
r

ka i me ns hou e a s .
[No u ns l P l an of
— A ce very s tee p) 4 San d tr ai l 5 Cr ac k tr ai l ( n ot
P l aces wh ere k a ts ina d an ce J P l ace W here
, .
,

used al w ays )
. .

a t i o n an d the first fl oor i s of ro ck F rom there u p

.

d anc ers
.

a do be P C y Spaniards
.

. . .

426701 42 ( F ace D
—
.
20 BU R E AU or AM E R I CAN E T H N OLOG Y [ B U LL 1 3 5
.

(fig 2 D ) . Wh enever they pray to th ese pow ers

,
.

”
“
powers that rule ) th ey pray into this doorway .

Aroun d th e entire b ase of th e kiva are he a shit a n a m a (fog seats )

’ ’

( fig 2 E.
) imag inary
,
seats of fog
,
covered with b ear skins or lion skin s .

(All this is describ ed in prayer ) Spirits are in vi ted in prayer t o come .

and si t on th ese seats Actually only fetishes are in th e kiva ; th e .

,

real spirits are ou t in the mo u ntain s of th e cardinal points Th ey are .

invited to come and to b e presen t dur ing ceremoni es and th ey are ,

s u pposed t o b e seated there .

I a t iku ordered that p eople should always enter th e kiva facin g th e

ladder as soon as a foo t is placed on i t Wh en enter ing or leavin g th e .

kiva on e should never turn b ack after starting This is b ecause when
,
.

N a u t sit i and Iatiku came up from the lower world th ey wen t on u p '

without turning b ack or withou t stopping If anyone turn s b ack i t .

,

will shorten his life ; h e will leave his soul in th e kiva If someone .

should d o this his relatives will have to buy b ack his life by brin gin g
,

food to the kiva Wh en th ey g o to the top of th e ladd er with th e food

.
,
”
they call down insid e Chim a ! (B elow !) ,
“

T he lad d er must b e mad e of wood of th e four first trees of the und er

world N a u t sit i and I a t iku did n ot kn ow where the pin e trees touched
.
,

and they do no t kn ow where the rainb ow touches so they cal l the ,

;

”
ladd er R ainbow “
.

When y ou get down t o th e foo t of t he ladder in th e kiva y ou must ,

always go to the righ t and take a seat ; n ever t o th e left Wh en y ou .

leave you must c ircle roun d t o the right Never take fire from th e
, .

fron t of th e fireplace nor step into i t N ever whistle in th e kiva ,

. .

All these were the rules that Iatiku laid down for th e conduct of th e

Iatiku sai d I think som eone ough t to b e the fath er of th e gam e

,
“

animals sha iy a ik will b e his name His work will b e th e p ower

53 ’
—
.

of his songs Wh en h e sings a n d prays to th e animals they (hun ters)

.

”
will b e partners to th e prey animals Sh e picked the old est man born .

in the E agle clan b ecause th e eagle is a bird of prey His work was to .
.

sin g the songs with th e p eople when they g o ou t to hunt b ecause he

was t he only one to kn ow the prayers b elonging t o the prey animals .

So Iatiku taugh t him songs and prayers and gave him an al tar (pl 8 .
,

fig 1 ) with which t o secure the p ower of the animals that kill to come
.
,

and b e in his p eople So I a t iku said L et us try i t ou t and see if it .

,
“

”
will work ou t right So this chosen man set up his altar and Iatiku
.

taught him to make prayer sticks to give to the man who was going
on a h u nt and taugh t him to make fetishes representing the b east s
of prey So E agle M an called a meetin g at his house where th e altar “

was so th ey could sing the songs that had b een taught him Th ey
, .

san g th ese songs all nigh t E arly in the morning E agle M an gav e .
,

S ee W h i te 1932 pp 101 102; 1942; B o as 1928 p t 1 pp 28 33 296 298

63
, , .
—
, , .
, .
—
,
- .
 s
. m m c] OR I G IN MYT H or ACOMA 21

prayer sticks to each man who had b een singing and told him to go
o u t and pray in th e wilds They were call ed sha iy a i k a (hun ter s ’ ’
’

. .

society ) They prayed so that they would have the p ower of th e

.

prey animals So the chief of the hun ters society ( the E agle M an )
.
’

started ou t early the four th morning to a place he had selected O n .

his way whenever h e saw tr a cks of animals even small on es he would , ,

take some dirt ou t of the track and dun g and place it in a ced ar b ark , ,

contain er like a dish Wh en he came to the designated place h e tied

.

b o th ends of the cedar b ark with y ucca blades He was going to .

54
s corch the feet of the game an imals Th en h e mad e a fire and .

scorch ed the dirt and dung so as t o scorch the feet of the animals so
they could no t r u n fast (This fire is made in a natural way wi th a . .

fi r e drill )
'

After this to give the signal for the p eople t o come h e threw green
b ranches on th e fi r e to make a smoke E agl e M an had al rea d y told .

t he men that when th ey went ou t to meet at t he camp they were to

-

b ring along sacred corn meal and po l len an d also to pick up any du n g
’
or dirt from animals tracks they p assed ; so when they came t o th e
»

fire they were to throw it in to help scorch their feet When they , .

threw i t on the fir e they were to name any animal they wish ed t o help
them on th e hun t birds for small game like rabbits ; lion wolf w ildcat
, , , ,

f or d eer and large game So everyone up on coming t o the camp did .

this U sually a high spo t was picked as meeting place so th ey could

.
,

watch and n ot start th e hun t if someone was still on his way t o the
‘

m eetin g place Wh en all were in camp the E agle M an told th e peo

.
,

p l e N ow we are
,
going“
north w est sou th or east on a drive st irring , , ,
”
up th e game in th e brush He advised th e m en that when th ey g o .

ou a hun t that when th ey stop they should pray wi th corn meal to

-
,

M o ther E arth so they woul d no t b e inj ured or blamed for kill ing th e
, ,

a nimals Then he selected two men from his clan who were to lead
.

two li n es of men in a wid e circl e Th ese lines were to meet at a place .

d esignated by E agle Man They were instructed t o carry some fire

(
.

w ith them ( torches of ced ar b ark ) so that they could signal when the ,

t wo lines m et .

Th ey were als oinstructed t o observe several r u les : Wh en you throw

a stick and hit a game animal if it do es no t get up it s yours If two , ,
’
.

”
sticks bit about th e same time and kill it the on e who says shi , ,
“

(min e ) first gets i t If you hit a rabbit and kn ock i t d o wn bu t i t gets

.
,

u p a n d is killed by another t he one who stops it gets it This was , .

—

t o avoid any argument on the hun t for small game .

M Com pare the San t a A na t ale about a m an w ho got p o w er from a w i t c h to k i ll a deer The hun ter p ut .

'
the shell g i ve n h i m by the w i t c h in the deer s tr ac k s an d p erformed a r i tu al W he n he caught the deer i ts
'
.
“

legs w ere s c or c hed u p to his k nees an d w he n they ate the me a t i t t asted l i k e i t h a d bee n smo k ed T he .

C a iy a ik fou n d out a bout t h e w a y th i s m an h a d k i lled h i s deer an d m a de h im quit i t

‘
They too k h i s shell ,
.

a w a y from h i m an d destroyed i t They s ay the N a v a hos an d Com anc h es used to k ill deer l i k e th i s
. . .
”

C om par e F i rst M es a hun t fi r e ( S te p he n 1936 pp 100 6 1024 fi g , , .

, , .
22 B U R E AU or AM E R I CAN E TH N OLOG Y [BU LL . 1 35

RU LE FOR TR A C K I N G L A R G E GA M E
Suppose a m a n starts early in t he morning tracking an an imal
Ano ther man starts later and comes in ahead and kil ls th e animal .

I t belongs to t he one who first started to track i t .

After hun ting all day when the p eo pl e were abou t to make th e,

last circle E agle M an ann ounced th at if anyon e killed anything in

,

this last circle it would b elong to him ( the killer ) All th e o ther game .

was t o go to the An telop e Man for food for the kats ina (The reason .

I a t iku had mad e An telop e Man leader ( chief ) was so when the katsin a
55
came h e would have food brought t o h im to feed the katsina ) E agle .

”
Man then announced Y ou may go home and rest ,
“
.

The day after the hun t th e p eople who had killed gam e were sup ,

posed to roast i t and have i t ready for the E agl e M an who was to ,

gather i t up and brin g it to th e An telop e Man This was t he in s t r u c .

tion given by E agle M an at t he last announcement on the hunt : If “

a rabbi t you are to skin i t carefully and save th e sk in Break the

,
.

upp er part of the legs of the rabbi t and fold the front legs across the
”
breast and hind legs across the b ack He told them to tak e som e .

corn meal and pollen and place them un d er each leg of the rabbi t to ,

thank Mo ther E arth and pray that sh e wo u ld raise more gam e H e .

also told them n ot t o put th e rabbit into the fire or coals head first
when roasting it but to face it ou t so its spir i t could escap e and return
,

to b e reborn and thus furnish more game Th e spiri t of the rabbit .

woul d take wi th it as food th e corn and p ollen offerin gs placed un d er

the legs .

Such were the instructions to the hun ters Th ey were always to .

b e followed so they would h ave game .

When a deer is kil led i t is cut up where i t falls ; th e legs are cu t off
,

an d the ribs taken ou t The head th e b ackb one and th e sk in are a ll

.
, ,

connected in one piece When cu t op en th e entrails are placed to

.
,
.

on e sid e on the ground The bladd er is taken ou t and placed in t he

.

5°
center of th e entrails and the hun ter prays that the d eer b e reborn
and that he will have good luck wi th game He has corn meal and .

poll en and pieces of b eads and shells which he sprin kl es on All of .

—

these practices are according to instructions given by E agl e M a n

on th e first hunt .

F E TI S H E S
Wh en hunters go on a big hunt they get fetishes from E agl e M an .

which they bring along When the hunter takes the heart ou t t he .
,

fetish is mad e to drink blood from the heart These fetishes are kep t .

in each family Iatiku made th e first on e for E agl e M an and he taught

.

‘5 Commun al hu n ts for sm all g ame are almost al w a ys to p rov i de food for the k a ts ina an d for fet ishes .

S ee B o as 1928 p t 1 ; pp 296 97; W h i te 1935 pp 144 46

, . .
—
, , .
—
.

06 The vul v a or the p eni s an d test ic les are pl ac ed in the stom ac h ( W h i te ,

ST I R L I G ] N O R I G IN MY TH or ACO MA 23

the o thers how to make them They shoul d b e made of a hard stone .
,

fl int or gypsum with eyes of turquoise set in pi tch

, , Small ones are .

carried for protection and b ecause they represent the prey animals .

Any man can make a fetish which he may call wolf lion or wha tever , , ,

h e pl eases He then brings i t to the E agl e M an of the Hu n ters

.

society The E agl e M a n and the society then pray t o i t and sing
.

over it puttin g in to it the sp irit and the p ower of the lion (north )
, ,

wolf (west ) lynx (south ) wildcat (east ),

The p ower of the fetish is , .

drawn fro m all these equally .

T he head m a n holds the fetish in the p alms of his hands swinging ,

it to the four directions to the following song :

I t c om es ali ve
I t c om es a li ve a li ve ali ve , , .

I n t he n or th m ou n t a i n
T he li on c om es a li ve
I n t he n or th m ou n t a i n c om es ali ve , .

With thi s t he p r ey an i m a l
Will h ave p ow er t o a tt r a c t d eer an t el op e ; ,

Will h ave p ow er t o b e l uck y .

(R ep eat for wolf of the west lynx of the south and wil dcat of th e east ) , , .

With each verse the E agl e M an faces th e direction indicated swinging ,

hi s hands in that direction The m a n who holds th e fetish (head .

man ) is praying another way and do es not sing with the o ther singers .

When the song is finished the fetish is laid in front of the altar b esid e
the fetishes of the so ciety where it remains over night D uring thi s .

time it b ecomes alive Th e next day it is given t o its owner When . .

the n ew fetish has b een placed in front of the altar each memb er of
the society in turn approaches it and says D r ink the blood of th e ,
“

lion (or whatever it has b een

In the kiva is on e large fetish representing each of the four b easts of
” ” ”
p rey : m uka iit cha lion (n ) ; kakan wolf (w ) ; shohon a 57
,
lynx
“
,
“
,
“

”
(s ) ; gyat wildcat (e ) These names are preceded by Sha iy a ik a
“
.

(Hunters society ) t o i n dicate that they are fetishes E ach fetish is

’
.

placed in its prop er direction in front of the altar The fetish t o .

b e given life is placed alongsid e the on e for which it is named Th e .

head man when he places it in front of the altar places it by it s

, ,
”
“
mother from whi ch it draws its p ower and it leaves as offspring of ,

57 The w ord o o n ( B es 1928 p t 2 p

ch
"
a l e aste n K eres : o hon a i s d i ffi c ult to i de n t ify ; i t h as
e , , .
, . 42, . r r
’

b ee n re n dered ly n x w e asel ja gu a r , I a m stro n gly inc l ined to bel i eve th a t th i s anim al i s the ja gu a r I n
, . .

a San t a A na myth r o hon i s d i st in guished from moun t ain l i o n an d from w il d ca t an d he is l arge e n ough to
’

a ,

k il l an an telo p e O ne San t a A na in form an t i de n t i fied ro be na as a jag ua r from a c olored pic ture in a m an ua l

.
’

o n m amm als of N orth Amer ica I n B o as L a guna myth The or i g in of hu n t in g c ustoms o ho na i s

.
’
,
“
,
”
c
° ’ ‘

d i st in gu i shed from moun t ain l i o n an d from w ild ca t an d i s l arge e n ough to k n o c k do wn a moun t ain shee p .

Therefore th i s anim al must be fai rly l arge an d p o werful .

M oreover the c 0 ho na i s ass i gn ed to the south the d i re c t i o n of the home of the jag u a r w i th refere nce
,
° °’

, ,

t o the P ueblos .

The jagu ar wa s formerly foun d o ccas i o nally a s far n orth the P ueblo In d ian c oun try although h i s c as us

t om y h a u n ts a re f a rther south
ar O n A p r il 10 1825 i t i s re p orted th a t a ja gu a r k illed four me n in a c o n ve n t
.
, ,

a t P e na B l anca ( S eto n 1929 vol 1 p t 1 pp 28 29 quot in g from S F Bai rd M amm als of the M e x ican
, ,
.
, .
, .
-
, . .
,

B oun d ary 185 7 pp 7 8 See also B ailey 1937 pp 283

, , .
—
. Coro na do s letter to M e n do a of Aug u t 3
, , , , .
’
z s ,

1 5 40 S p e a k s of l i o n s an d t i gers [jagu a rs] ( W in sh ip 1 896 p

, , , .
 24 B U R E AU or AM E R I CAN E TH N OLOG Y ( B U LL 1 3 5
.

the mother“
Wh en th e fetish is returned i t still has a conn ectio n
.
”
,

with the on e on the altar I t may b e recalled from the owner if the .

society wants to use i t This is often done when the owner has b een .

lucky in the hunt W hen the society fi n ishes with it it is returned to

.
,

the owner These fetishes are handed down in the family

.
58
.

Whe n a hunter kills a n antelop e or a d eer h e brings it into the peu bl o .

The father or mother of the [hunter s ] house comes ou t with some corn ’

” “
meal in her hand with which she makes a road i n to th e house and
up the ladder if they live ab ove Then they help the hunter with his
,
.

ack and lay the deer on the fl oor with its head toward th e fireplace
p , ,

a bou t 1 0 feet from the fire B eads are laid on the neck (B eads of . .

l ignite are preferred as the hoofs of the de er are supp osed to b e

,

mad e of this substance ) The d eer would wear these b ack They . .

a r e taken away when they think the spirit has l eft in about an hour , .

If relatives of the hunter come in they go up to th e deer and touch it ,

a n d then rub their ha n ds over their faces b ecause they say th e d eer is

pretty and no t la z y They say We are glad y ou have come to ou r

.
,
“

”
h ome and have n ot b een ashamed of our p eopl e A dish of corn .

meal is placed near by and all visitors feed a little to the deer asking
h im to come next to their house as they b elieve the deer will b e ,

r eborn .

Wh en the b eads are taken off they blow them into th e o ther room , .

(B eads are supp osed to have p ower to attract ; women wear b eads to
a ttract men ) They then start to skin the animal up to the neck
. .

T he skin is a ll taken off Th e head is boiled in a p ot withou t taking .

t he horns off I n the pot is placed corn pumpkin seeds and pifi on
.
, ,
’
nuts These are called the d eer s ear rin gs B efore they eat this
. .
,

t he hunter would call the clan of his father (not mother) to come and
help eat the head The mother of th e hun ter s father if still living
.
’
, ,

takes the eyes and eats them If she is no t there the ol dest femal e .
,
’
relative in the father s clan do es this The hunter or any m a n is .
, ,

supposed no t to eat the eyes of a deer lest he always have water in his
eyes ( tears ) and no t b e abl e to see far The hunter must not eat th e .

tongue as this will make him thirsty Nor may he eat the udder l est .

his teeth not b e strong .

After the meat is all eaten from the h ead it will b e placed on top of ,

the house to dry When he has time the hunter takes it b ack into
.
,

the mountains where h e prays that it will come alive again F irst .

i t must b e p ainted as the deer was orig inally A black line is p ainted .

d own the middle of the face ; und er the j aw is white B alls of cotton .

are stuffed in the eye sockets and the centers p ainted black Then .

‘59
a string is tied across the antlers and to this feathers are attached .

58 Of
. L ag na ( P arso n s 1920 p 127 fig
u , , .
, .

6° Th i s c orres p o n ds c losely w i th a re c en t acc o n t from San t a A na ( W h i te ms) D eer sk ul ls an d ho n

u , . r s,

w i th fe a thers a tt ac hed t o the an tlers c oul d be see n in gre a t n umbers o n the roofs of houses a t S ia a fe w
,

ye ars ago .
sm nm o] O R I G IN MY T H O F AC OM A 25

All large game is treated like the deer : mountain sheep elk buff alo , , ,

also lions lynx b ear R abbit skulls are treated in the same way
, ,
.

excep t that they are not p ainted or prep ared in any way .

Thi s is the way Iatiku mad e the first hunting society .

K A T S I NA A GAI N
The game was a ll gathered and saved for th e katsina at th e house
of An telop e clan After this had b een done the men who had b een
.
,

taugh t the hunting songs mad e songs of their Own rej oicing over , ,

th e hun t and pu t on a d ance in honor Of the E agle M an and pro

,

claimed him leader O f the hun t Then I a t iku said L et us try again .
,
“

”
to call the katsina SO sh e asked th e Antelop e M an to c a ll t he
.
,

katsin a again Antelop e M an no t ified th e p eopl e to pray for th e

.

kats ina to visit th em again and for them to bring their prayer sticks
to his altar Antelop e M an took the b askets of prayer sticks prayed
.
, ,

and buried them in the ground Th ey were received at Wen im a t s . .

So i t h app ened again as b efore Th e messenger G om a iowish was .

again sent ou t to no tify th e p eople that th e katsina were coming on

the fourth day SO four women from th e Antelop e clan were selected
.

to prepare th e food that ha d b een brought in by th e E agle M an for

a feast And every household was asked to bring some fl our to th e
.

Antelop e clan altar The fo u r women also prep ared this for the .

katsin a The o ther time Iatik u saw that the p eople had t o bring
.
,

food to the door where th e katsin a were staying This was why she .

called th e communi ty hun t so t he p eople would no t have to come

aroun d again N ow only th e A ntelop e clan were p ermitted t o serve
.

th e kats ina SO everything happ ened all right They were taken
. .

care Of at the Antelop e clan altar a n d Iatiku sa id All is well Now ,

“
.

i t does n ot seem t o me that we are playing with the katsina ; they are
”
n O W to b e regarded as sacred (The first visit had b een rather in .

formal ; th e katsina were treated much as human visitors ) .

Iatiku was satisfied that everyth ing worked well with th e katsina
part Bu t sh e saw that the An telop e clan was carryin g too much
.

of th e burd en so sh e thought Of making another Officer t o b e called

,
60
t sa t ia hocha n i t he war chief Sh e selected th e first man in th e Sky
’
.
,

clan b eca u se h e was t o rule on the outsid e He was t o b e ab ove th e

,
.

E agle Man that is to rank above him and ab ove all oth er Officers
, ,

whatever h e says go es In th e old d ays this O ffice was always from .

61
th e Sky clan I a t iku called this man and said
. I am going t o make ,
“

”
S O she made for him wh at is called ha cha m on i
’
y ou t sa t ia hocha n i .

"2
ka iok ( broken prayer stick ) (pl 5 fig I t has th e four trails .
,
.

00U su a lly tr an sl a ted outs i de c h i ef c oun try c h i ef

“
, .
”

61N o w a d a ys the w ar c h i efs a re sele c ted w i thout refere nce to c l an fiil i t ion in a ll K eres an p ueblo s a a .

0'Cf W h i te 1932 p 46 ; B o a s 1928 p t 1 p 288

.
, , .
, , .
, . .

42 6 70 1— 4 2— 3
26 B U R E A U O F AME R I CAN ETH N O L O GY [ BU LL . 1 35

marked on th e four sides This would extend from the earth u p to .

th e sky "3
.
Sh e gave it to him and told him Wh en you hold i t clasp ed ,
“

in your h ands y ou are drawin g all th e p eopl e together so they will

,

not b e scattered With this you will h av e great power over all th e
.

64
rest of the p eople Y ou will h ave them tucked under yo u r arms
.
,
”
and their minds will b e tucked in your temples (meaning you “

will do the ir thinking for them an d sp eak for them ; y ou will b e their
Then I a t iku taugh t him his prayers His prayers should .

always start from Shipa pu After comin g up from Shipa pu th ey.

,

should start from the north and take in th e west sou th and east , , .

This is a very long prayer .

‘

He was told that he would rul e [offi cia t e] around these places bu t
65
h e was no t to b e paid for his services ; h e would represent th e p eople
and pray for them (This is still done ) . .

B efore this the Antelop e clan was ruling everythin g The Country .

Chief took th e bur den O f all rul e ou tsid e the pu eblo Iatiku told .

him that he was to h ave t he hardest work that he was t he on e to go ,

ou t and meet th e katsina and bring th e message t o th e Antelop e clan ,

and that i t was his duty to no tify th e p eople by crying ou t all matters
of importan ce relating to ou tside .

”
N ew I a t ik u said L et s try to call th e katsina (Th ey were still
“ ’
.
,

at Shipa pu ) All was don e as b efore and when all was over Iatiku
.

said things worked ou t b etter Bu t sh e saw that Country Chief was .

carrying t oo much of the burd en so sh e though t Of giving him two

helpers She selected the first two sons ( or mayb e bro thers) of Coun
.

try Chief She called th e old est on e who was to b e next in rank
.

66
Shu ti mu t (wr en youth ) The o ther was t o b e called Shp a ti mu t
.
’

67
(mocking bird you th ) In this ord er they were to rank I a t iku
. .

named them thus b ecause they were t o represent these birds t o make ,

their sounds and to bring messages to th e p eople thus reliev ing

, ,

Country Chief ( It is very differen t now Tod ay th ey call them th e

. .

two cooks b ecause they serve t he head man They prep are his corn .

meal and pollen so h e will always h ave plen ty N ow they have .

Sp anish names ) .

Coun try Chief ha d to go ou t and pray every four th day to the

north another 4 days to t he w est anoth er 4 d ays to the south and
, , ,

4 more d ays to th e east (Now they take turns a n d th e three of

.
,

0' I form an t s n ote I t i s the ce n ter p ole four e a ths do w n an d four sk i es u p w h ic h holds the s k i es an d
n
’
: , r ,

the e arths in pl ace so they w i ll n ot g i ve w a y or sl ip id S k i es an d e arths are me an t to l ast forever an d th i s

a s e
.

k ee p s them in pl ace E very ye ar w he n p r a yer st ick s are m a de the bro k e n p ra yer st ic k i s re n e w ed an d

.
, ,

as k ed to st art the n e w ye a r fresh ag ain an d stro n g F or 4 d a ys Kapina h i y i re n e w i t an d re pain t i t

. c a an , .

The be ads are t ak e n off an d bur i ed an d n e w be ads put o n by the n e w w ar c h i ef .

M Th i s i s a c ommo n figure of s peec h fo offi cers amo n g the K eres an p ueblos I t i of ourse equ i v alen t
r . s, c ,

to our u n der yo r w in g
“
u .
"

65 Cf W h i te 1932 p 50
.
, , . .

0° C an yo n w re n ( C th p m a n er p es R i dg w a y )
a zca u s cons er su s , .

07 W ester n mo ck in g h i rd ( Al im pol ya l ft l opt V i gors ) ( W h i te

vs o os eu c er u s, ,
28 B U R E A U O F AM E R I CAN E TH N OLOG Y [ B U LL 1 3 5 .

time he said the people were to wait for the KO pisht a iy a They had
, ,
.

no messen ger like th e messenger of th e katsin a bu t t he p eople were ,

sure t hey would come Just b efore sun -u p Country Chief heard them
.

sing ing in th e east so he sen t messages in th e village that the Kopish

,

taiya were comin g n ear Th e Kopisht a iy a were not dancers th ey

.
,

came only to circle th e outsid e of the village At in tervals they wen t .

71
aroun d t he village prayed a n d pu t up d a pi n a sht im it sp iritual
’

, , ,

for t ifications or protections After circlin g t he town th ey came in to

.

the pla z a The p eople saw th at they had seeds in b ags with them
.
'

They were all naked save for breech clouts mad e O f rabbi t skins .

T h ey wer e no moccasins even though i t was very cold for they r e ,

presented strong hardy men ,

Th ey gave presents O f seed t o the .

p eople and told th em to plant these seeds After they had finished .

distribu tin g them they left They thanked th e p eopl e for praying .

with prayer sticks and food (as is daily custom ) and then th ey left .

Iat iku saw that they were real and that all wen t well so sh e told the
people to b elieve in them also .

Some time after this th e evil spiri t (Pishu n i) came to th e p eople of

I a t iku in t he form Of disease I t had by this time grown of itself in to
.

a big power and the p eopl e were stricken with a plagu e I t is n ot

,
.

known what form of disease i t was for th e p eopl e h ad n ever kn own

sickness b efore They were p anic stricken They tried by every
. .

way gatherin g plants and making drin ks t o relieve themselves bu t

, ,

nothing help ed them So I a t iku thought of choosing a man to b e

.

known as cha ia ny i (medicine man ) So sh e called Country Chief and .

told him what she was thin kin g Of doing Country Chief said A ll .
,
“

”
righ t SO Iatiku told him I have told y ou to watch your p eopl e “
,
.

”
and to know them so I will leave i t up t o you t o select th e man
, .

Iatiku wished the An telop e clan man and the E agle man to b e present
at a council together with the three Coun try Chiefs Th e meeting .

was held Coun try Chief stood up and told th e o thers that he would
.

select the first man from th e O ak clan to b e first cha ia ny i and his ,

altar would b e named h akan cha ia n y i (fire medicin e man ) He chose .

this man b ecause he represented a strong wood for makin g fire and ,

h e called it [the altar ] fire medicin e man b ecause it was on e of th e first

strong things given to I a t iku (F ire was on e of th e most powerful .

forces and oak was t he b est wood for i t ) SO everyon e in th e council .

agreed upon the on e who was chosen so Coun try C hief gave t he name ,
”
of th e altar to Iatiku and said This is th e m a n we h ave chosen “
, , .

E verybody was still living no on e had died yet SO the Oldest man
, .

of t he O ak clan was no tified that h e had b een chosen and that he was
to come to the broken prayer stick So they brough t him in a n d told .

him he ha d b een chosen as the m a n to b e helpful when any sickn ess

71 Th i s term loo k s very mu c h l i k e t a B ino k e
“
horn ed to a d ( W h i te
"
, 1932, p . 15 0) an d m it y
‘
,
“
youth .
”
sm u ne ] O R I G IN MY T H O F ACO M A 29

cam e among the p eople Y ou will b e th e means Of their recovery ”

“
. .

Th en they told him that Iatik u was going to instruct him and care for
him (i e would give him his altar and p araph ernalia )
. .
,
So Iatik u .

told him t o come to h er and she then told him to go to North Moun
ta in to look for a pine tree that had b een struck by lightning an d to ,

tak e some Of the split wood from th e blasted p art You wil l also .
“

72 ”
find h ati ( obsidian ) which also will b e used by you She told him .

to brin g all this b ack to her Then sh e taugh t him how to mak e the .

black prayer stick as a sy mbol of th e dark for h e was instructed t o ,

work at night Sh e told him t o make four of these and to carry them
.

with him when h e went to seek t he pine and Ob sidian You will als o .
“

”
find there a n arrowhead wi th whi ch the pine was struck do wn (E ven .

today at Acoma they think there is an arrowhead wh ere lightning has

struck These are sough t and worn as amulets ) With this h e would
. .

h ave protection ; it would b e his heart or soul .

SO the O ak M an took these four prayer sticks to th e north and

there h e pray ed with th em and b uried them Then h e looked for th e .

p in e tree and finally found everything as predicted by I a t ik u He .

gathered some of the fl at split wood into a bundl e He also fo u nd .

so m e Ob sidian and th e arrowhead These h e bro u gh t b ack His . .

relatives a n d clan kn ew why h e had b een away and were waiting for
him wh en h e returned Th e O ak M an told Iatiku that h e had brought
.

th e things h e had b een instructed to g et I a t iku told him that he .

was to make an altar for himself and h e was t o use th e Obsidian for a
knife Iatiku taught him t o mak e th e altar and the altar prayer
.

sticks (pl 9 fig H e finish ed th e altar which is comm only called

.
,
.

Iatiku (pl 8 fig Th en I a t iku told O ak M an to make a s a n d

.
,
.

p ain tin g (pl 1 0 fig Th e p ainting will b e blu e and circular to

.
,
.

represen t th e sky The earth is hanging from th e Milky Wa y This

. .

is b ecause th e M ilky Wa y is like a b eam holding up th e earth This is .

b ecause th e M ilky W a y does n ot change its p osition bu t is always

circling in the east Th e head of th e earth faces east ; the feet are in
.

th e west with arms outstretch ed north and sou th Thus as th e

,
.
,

earth lies facing upward the su n rises over its h ead and p asses over ,

i ts body lengthwise setting at its feet In th e ceremony th e medicin e

,
.

b owl is always set on th e h eart with a sp ecial prayer Thus the .

medicine derives its strength from th e h eart of the ear t h Sun Moon .
, ,

and Stars are dr awn as alive with eyes and mouth (pl (Su n .
,

Moon Stars are th e most powerful Of forces Sun gives everything

,
.

stren gth It gives th e seeds in the earth strength to sprout and this
.
,

strength is im p arted to us wh en w e eat th ese plants ) .

Then Iatiku taugh t him the songs and showed him how to make two
72 At San t a A na obs i d ian i s p ul ver i ed an d so ak ed in w a ter to b a the sore eyes ( W h i te
z ,
which I a t iku instructed O ak M an s wife to mak e from m it sa ( a fin e ’

cl a y ) SO sh e mad e th e bowl a n d Iatiku told her to m ake drawin gs

.

Of two b ears on th e front ; on t he b ack a picture O f an eagle ; a n d on ,

the bo ttom the weasel ( Nowad ays they put on li z ard snakes and
,
.
, ,

clou d s b esides ) This was the orig in of po ttery T his p articul ar . .

p o t was for mixing medicin e I a t iku told O ak M an then t o get .

branches O f t he spr u ce (b akak ) a n d fir (g a ia it s t i u p pi non ) and th e ’ ’

roots Of t schu m a ( an aromatic h erb ; the roo ts taste sweet ) a n d ano th er

roo t He wa s instructed to grind t he four plants to g ether and to hav e
.

some prepare d I atiku also told him to get the left fron t p aw of a .

b ear and to skin i t a li ttle above th e wrist with th e claws still on i t ,

and to take all the claws O f th e o th er three feet and mak e a necklace
75
of them and to place the skin b ack O f th e al tar Sh e said G et th e “
.
, ,

left fron t paw b ecause that is the b ear s b est hand B e a rs are quicker ’
.

”
on t he left Th e two b ear fetishes were to b e p ain ted with th e
.

b ear s blood O n th e al tar were also two eagle and two weasel fetishes
’
. .

I a t iku told O ak Man h e was to kill a n eagl e and take th e longest

76
feath er from each wing and t he down from under t he tail a n d to tie ,

77
them on the top of the last two uprights O f th e al tar He was also .

to bring all t he res t of th e feathers I a t iku then told him to kill a .

weasel to place the skin as the foundation ( carp et ) for the al tar and
, ,

to place the two fron t p aws wi th the fetish The p aws look like .

human hands and the weasel uses th em like h ands Blood from the .

h eart of the eagle was used t o pain t th e eagle fetish es and weasel ,

blood was smeared on th e weasel fetishes .

'8 ed icin e me n are able to efi ect c ures o n ly be cause they are able to se c ure p o w er from the rea l m ed i ine
M “ ”
c

me n the ani m als be a r w ho i s the gre a test of do c tors b a dger e agle w o l f S ee W h i te 1930 p 609 ; S teve n
, : , , , , .
, , . .

son 1894 p 72 tell in g ho w the or i g ina l anim al do c tors init ia ted the first hum an med icin e me n ( W hit e
, , .
, ,

193 5 , p .

74 i s i de n t i fied ( W h i te 1942)
m a i ny u pi
’
bl ac k footed ferret ( M t l ig ip ) or shre w ( S or )
, as -
us ea n r es as es

( S teve nso n 1894 pp 73 , A San to D om in go I n d ian i de n t i fied mou n ted s pe ci me ns of S or x p r on l

. .
, e es a ize

an d B l r i b m d a na m i ny p ( W h i te 1935 p
re
‘

ca u a , as a
’
u i
, , .

All med icine me n w ho tre at s ic k ness caused by w i t c hes in K eres an p ueblos we ar be ar sk in pa w s o n the ir
75 -

h an ds somet i mes o n both h an ds somet i mes on the left o nly in tre a t i g pa t i e n ts or in fight in g w i t c hes
—
,
—
n .

S ee W h i te ( 1942) for an acc ou n t of ho w a med icine m an s k inn ed a be ar M ed ici e me n also w e ar n e ck l ac es . n

of be a r c l a w s .

These are the hi m i w i th w h ic h med ic in e me n e x tr ac t w i t c h inj e c ted obj e c ts from s ic k p eo ple e x or c ise
7“
’

ca -
,

e il s pi r i ts or s p r in k le med ic in e w a ter
v , .

S
77 W h i te 1932 p l 1 b; an d fig 5 p 130 for pic tures O f A c om a med icin e alt a rs
ee , , .
, .
, .
, .
 sm m e] O R I G IN MYTH O F ACO MA 31

Iatiku then told him to kill a mallard duck ( teal ) skin it and take ,

the green feathers from th e wings and bring them to the altar I a t iku .

told him to get an ab alon e shell and in the west mo u ntain to get tur
q u o ise . He was to make a stri n g Of b eads from the tur qu oise and
ab alon e sh ell Iatiku told him this woul d b e something sacred and
.

instructed him how to make the b eads She told hi m no t to thr ow .

a w ay th e chip s broken Off bu t t o save them b ecause these chips ,

“

” 78
will also b e sacred a n d y ou will use them t o pray with Now all .

was finish ed bu t one thing Y ou are to make a drum and a rattle.

“
.

Th e drum (pl 1 2 fig 1 ) you are t o make from ha a t i ( a tree that

.
, .
’

grows a layer each year) Knock th e center ou t and use the outside .

”
cylinder Cover bo th ends with th e skin of th e elk
. She instructed .

him how to lace the sk in on Then she taught him how to make the .

drum stick ou t of wood of th e same tree When the drum was finished .

h e was ta u ght how to make th e rattle Take th e scro tu m of the .

“

elk ; tak e th e hair O ff and stuff it wi th dry sand and let it dry ty ing a
'

stick in it first When it is dry pour the sand ou t Then put some
.
, .

79
agave seeds into th e rattle Thus i t was fin ish ed .
’’
.

At this time I a t ik u lived alone in a house on an island in a lake .

Sh e lived alone on this island and th e p eopl e lived all aroun d the lake .

Sh e was visited only by Coun try Chief While gettin g instructions .

for the al tar h e r a n b ack and forth to the island Coun try Chief
, .

would p ass th e instructions on t o O ak M an Now Iatiku said I t .

,
“

” 80
is my tur n I will make for you hon a n i
. She instructed O ak M an .

t o brin g h er th e feathers of the eagle and duck that were n ot used on

th e altar th e tail feathers of sha a sk (roadrunner) and th e tail feath ers
, ,

Of magpie and t o bring some cotton and th e ear of corn called t sa t chi
,
81
ko tsch . This is an ear which has th e kernels clear up to the t op with
no Op en sp ace at top of cob I t is very r a re After they had brough t . .

these things to I a t iku sh e called Coun try Chief and his two h elp ers
and told them to guard aroun d her house that h er place was going to ,

b e secret and n o on e was to bo th er her Th e trail that led to I a t iku s

,
.
’

house was p aved with ab alone shell Ab alon e shel ls came from this .

lake .

SO Iatiku mad e this b onani with corn in th e center in to which sh e

had blown h er own breath in to the holl ow in th e b o ttom of th e cob , ,

and then closed it with th e co tton This breath was t o b e h er own .

power in it ; sh e bl ew h er h eart ( soul ) in to it This ear of corn w o u ld .

78 S he i s referr in g to the o called shell m ix ture th a t w i th c orn me al o p olle n i s s p r ink led o n the groun d
s - , r ,
.

79 Cf D e n more 1938 pp 40 45
. s , , .
— .

80 The c otto n w app ed be a d an d f t h n d k d c or n e a r fet i sh of the K eres an c ur in g so ci ety S ee

- r
, ea e ec e .

A c om a ( W h i te 193 2 p
, Sia ( S teve n so n 1894 p 40 ft 1 l
, . L a gu na ( P a rson s 1920 pp 95
, , .
, n .
, .
, , .

San to D om in go ( W h i te 1 935 p Co c h i t i ( D m t 1919 p

, , . I t re p rese n ts t h mother of the
u a r es , , . e

In d ian I a t i k u an d i also cal led y ay a mother Amo n g e astern K eres i t i s called i ik o B o nani is
s, , s ,
“
.
”
a r
'
.

the Ho pi w ord for b a dger although the acc e n t i s d ifi nt A c om a ho n i ; Ho pi bo na ni

, er e : ,
’
a n .
’
.

9‘ C al led k ot o n in other K eres an p ueblos C f the Ho pi term ho him ing ( S te p he n 1936 G loss ary)
’
a . . c c a , ,
.
32 B U R E AU O F AM E R I CAN E THN O L O GY [BU LL . 135

th ereafter symboli z e h erself as she was thinking of leavin g th e p eople ,

.
82

She th en covered i t with four layers Of corn husk After she blew her .

breath in to t he hollow of the ear she pu t som e honey in to the hollow ,

b e fore she closed i t up wi th cotton This was food for h er breath and .

would b e food fOr all time for th e p eople Honey was chosen b ecause .

i t comes from all kinds O f plan ts and i t therefore symboli z es all pl an t

food This hon ey in th e cob m ean t that there would always b e food
. .

I t would b e as a seed or source of all food t o come T he O ak M an was .

present whil e the hon a n i was b eing mad e and h e was instructed how
i t was mad e so that when i t b ecame n ecessary t o make ano th er i t
,

would b e up to him Wh en a man is mad e a m e d icin e m an is th e only .

time a new bonani is mad e Tod ay th ere are many of these b onani .

which carry the power of I a t iku They are kep t in the family always . .

If a medicin e society wants one they b orrow it from som e family .

After wrapping the corn ear in four husks I a t iku took th e skin of th e ,

duck s h ead and a turquoise and placed them und er the corn as a seat
’
.

O ver the top and aro u n d the outsid e husks she spread co tton The .

duck skin with blue feathers was placed und er th e turquoise b ecause th e
color was like tur q u oise F rom n ow on t he turquoise was goin g to .

have a lot of power the power to make on e attractive and to b e loved , .

The breath Iatiku blew into t he cob would b e all p owerful as far as the
“
air extend ed but no farther Th e roadr u nner and magpie and eagle
,
.

do wn and turkey feathers ( th e short tail feath ers th ere were n o p ar

rots then ) and the do wn from und er the tail of the eagle were used
, .

”
( Nowadays j ust pretty feathers are used ) Th ese feathers from
“
.

then on were to b e useful in making prayers Th e green Wing feath ers .

of the duck were placed in fron t hiding the face Then the strin g of .

abalon e turquois e a n d shell b eads wa s placed above the hon a n i All

, ,
.

these things were t o b e sacred a n d valuable from then on All thin gs .

that went into th e making of th e hon a n i were to b e regarded as sacred .

Th e whole thin g would represen t Iatiku .

After Iatiku had taugh t O ak M an all this she taugh t the making of
the y a pa ishe al tar I t took a long time to teach O ak M an th e prayers.

a n d songs After he h ad learn ed everything I a t iku said L et us try “

.
, ,

i t ou t You are to work 4 days and these 4 days y ou are no t to touch

.

a woman You are going to eat sp ecial food during this tim e : b eans
.

84
wi thou t sal t corn w a a k muni (plant ) i m a a shcha N on e of this
, ,
’
, ,
’ ’
.

”
food can b e m ixed wi th meat The fourth nigh t was t o b e th e nigh t .

he would work .

82
I n Sia mythology before t ak in g le a ve her p eo ple instru c ted T ia m oni to m ak e an i iko w h ic h
, I a t ik u , of , ar
“

w a s to re p rese n t herself th a t they m i ght h a ve herself al w a ys w i th them an d kn o w her al w a ys ( S teve nso n ”

.

1 894 pp 40
, .

93 M an y San t a A na p r a yers a sk for r ain lo n g l i fe et c fa r my p r a yers can re ac h ( W h i te

, , .
,
“
as as
"
,

54 S p gu ac o w ac o R o c k y M ou n t ain B ee p l an t C l o m
.
, , , rr l t ( or P r ito ma s rr l t m) I t i s t abu to
, e e se u a a e e u a u .

the S h i k am a K ure na med icine so ci ety a t L ag u na ( P a rso ns 1920 p 1 12 ft n

-
to the S hik m e so ci ety a t , , .
, . a

Co c h i t i ( D m t 19 19 p 189) an d a t San t a A na ( W h i te
u a r es , , . a lso to the Shi w n k we O f Z uil i ( P arso ns ,
’
a a
1 919 p, .
( S ee R obb ins H a rr in gto n an d F re i re M a rre c o 1916 pp 5 8 5 9 fo Te w a uses )
, ,
-
, , .
-
, r .
sw a m] O R I G IN MY T H O F ACO M A 33

Iat iku ha d three more thin gs in her b asket She knew that there were .

two eggs p arro t and crow bu t th e third thin g she did n ot know so she
, , , ,

d ecided t o bring it to life and see what i t was SO sh e said Come , .

,
“

”
alive ! L et us see what you are like An d at her words it cam e alive .
.

I t said Why h ave I come alive ? Am I wanted ?

,
“ ”
Iatiku said D O ,
“

”
n ot ask Y ou will b e useful
. It came t o life in the form of a hum an .

(male ) Koshari was kind of cra z y ; h e was active picking around

.
, ,

talking nonsense talking b ackward etc Iatiku did n ot thin k much , ,

.

of him so sh e sent him to the O ak M an to see if he would b e of any use

,

there SO Kosh ari went saying I know everything Sure I ll go

.
, ,
“
.
’

”
and I ll do everything for him I ll b e a big help
’
(This he said ,
’
.

though he was j ust born and ha d no exp erience ) .

Koshari rushed t o the pu eblo clim bing th e wall to get in asking , ,

every on e where th e altar Of th e O ak M an was H e spoke very loudly .

around the altar even though it was supposed to b e very quiet th ere
, .

After h e had finally bum p ed into Country Ch ief who was guarding ,

t he altar Koshari asked Wh ere is thi s m a u ha r o kai ye (kiva Of th e

, ,
“ ’

medicin e He tried to go in d irectly so Co u ntry Chief caught ,

” “
h im Bu t h e protested I h ave b een sen t here I am allowed
.
“
, , .

SO Coun try Chief let him go sayin g W ell

”
everywhere by I a t iku .
, ,
“
,

h e may b e of some use SO Koshari yelled in to th e kiva I m comin g

’7 “ ’
.
,
”
d own and without awaiting response or p ermission h e went down
, , .

As soon as he reach ed th e b ottom h e said I cam e here as your p art ,

“

”
ner I have b een sent to help y ou
. I can d o anything Th e O ak . .

M an was glad t o h ave someone h elp him Bu t Kosh ari waited for .

nothing but went righ t to work and placed t he differen t Obj ects in front
” “
of t he altar saying L et m e do it ! I can do it
,
So O ak M an did not
, .

k eep him from doing anything H e caused O ak M an a l ot of amuse .

ment in his h eretofore solitary life with his garbl ed sp eech and wise
, ,

cracking and his self-con fi d en ce (B efore I a t iku told him [Koshari ] .

“
to go t o th e altar she told him I am going to initiate y ou ,
I am ,
.

”
going t o b e there mysel f )
All this happ en ed on th e four th day of O ak Man s fast Iatiku h ad ’
.

in structed O ak M an t o h a v e a fire b u ilt in front of th e altar and some

yellow corn prep ared Iatiku also instructed Country Chief t o tell .

th e p eople to b e quiet and wait d u ring these 4 d ays as Iatiku was going
to bring t he hon a n i to life Country Chief told th e p eople that th e .

cha ia n y i was going to fast these 4 d ays and that the p eopl e should

cook food for him on th e four th d ay So as soon as i t grew d ark .

,
”
Kosh ari spoke up saying It is time n ow let me go after I a t iku , ,
“
,
.

SO h e wen t after her and brought her SO Iatiku when sh e came to th e .

,
”
kiva roof called Chim a ! ,
Kosh ari who had rushed in ahead said
,
“
, , ,
”
Com e on in it is all righ t with us SO I a t iku when sh e had come in
“
,
.
, ,
85
said koa t si kanai ska u cha n i d aimi ( G reetings moth er my O fficers
“ ’
.
, , ,

Cf W h i te 1932 p 47
u .
, , . .
34 B U R E A U O F AM E R I CAN E TH N OLOGY [BU LL . 135

Now y ou are p assing this far in th e d a y F rom n ow on i t .

”
will b e by y ou that the pueblo wi l l b e run SO Koshari a n d t he O ak .

”
Man said All righ t but it is from you
,
“
SO Koshari took I a t iku by
,
.

th e hand and set her down b ehind th e altar Iatiku asked th e O ak .

M an if Koshari was of any use O ak Man replied Yes h e ha s b een .

,
“
,
”
very useful Koshari agree d Yes I know i t I am an exp ert at all
.
,
“
, ,

”
this .SO O ak M an asked Iatiku if all was all right if th e altar and ,
“
everything suitably represented her Iatiku said Yes I am going .
, ,

to give myself to represen t this altar and hon a n i It will a lso r epr e .

sent long life luck harvest and game Th e altar will have p ower
, , ,
.

” ” “
over all of th ese SO Iatiku asked O ak M an to p ass h er my sister
.
,

th e hon a n i .

They started to sing the song that was to establish the altar
an d give it life in fact to represen t her Koshari sang the loudes t
,
.

a n d kep t a lin e or so a head of the rest After this song was fin ished .
,

I a t iku told O ak M a n to tell the p eople tha t wished to come in to brin g

food for the al tar a n d the medicin e man So Koshari go t up sayin g .
,
”
“
Le t me go up and tell Country Chief SO Koshari told Coun try .

“ ’
Chief that he was all ready for them I m all ready to eat bring the .
,

SO the p eople ( i e certain families who had b een selected

”
food ! . .
,

by Country Chief) brough t the food .

I t was dark now so I a t iku told O ak M a n to Offer the food to the

,
”
“
ones that are ahead of y ou i e to the now living al tar SO the ,
. .
, .

medicin e man placed the food in fron t Of the al tar and started to pray ,

gesturing the food toward the spirits or the altar In the song -prayer .
,

O ak Man asks help sayin g I am j ust a common man ,

I am no t
,
“
.

” 86
superhuman My hands have no skill . Koshari was doing the same
thing Iatiku told O ak Man to have some of the food
. When y ou .
“

”
fi nish you are to O ffer i t to the earth the n ext day thus giving it b ack
, ,
.

After a few minu tes I a t iku spoke t o O ak Man sayin g Now tha t y ou
, , ,
“

have set this off erin g aside you may break your fast on what is left ,
”
over At this Koshari im m ediately b eg a n to ea t
. .

(Thu s in the ceremonial Koshari always grab the food the katsin a
bring to the p eople and th en demand some themselves for example ,

bi t ing a piece ou t O f a melon b efore giving it over They make .

imaginary houses to liv e lines of ashes with a sp ace left for the doo
,
r
.

They en ter formally slamming the door ) , .

After they had broken fast Koshari was sen t ou t wi th a message ,

that the p eople were to come in All of the people en tered E very . .

on e it will b e remembered was sick and they came to wish the O ak

, ,

Man luck I a t iku was going to initiate the O ak Man also Koshari
.
,
.

They sang a song I a t iku in structed O ak Man to take th e corn dur

.

ing the song and stir i t wi th his bare hands into th e ho t coals SO .

P arap hr ases ?
9°
36 B U R E A U O F AM E R I CAN E TH N OLOG Y [ B U LL . 135

89
turn f r om the chest (over the heart ) with his lip s
,
Before he , .

started to do this I ntiku told him to take some of the medicine and ,

9"
pu t i t over his eyes This opened his eyes s h e could see in to them
o .

[i e the p eople ] They were all naked He would then spit up this
. .
,
. .

sickness from his mouth ca tch i t in the palm of his hand a n d cast i t , ,

off
91
.When he had finished sucking he gave every one a drin k
92
,

from a shell containing medicin e j ust a mou thf ul : Koshari did this 93
,

[i e a d ministered the medicin e ] It is still d one so

g4
. . . .
,

This was no t finished till d aybreak (4 a Th en th e p eople were .

told that they m igh t go A dismissal song is sung for th em to go ou t . .

B efore they were dismissed O ak M an g ot up an d spoke sayin g that , ,

Iatiku ha d said that the altar was to represent her We will call i t .
“

95
n it r a n a ish shu k s t s ( it will b e our m oth er Thus sh e gives
i t to us forever and the cha ia ny i will have for th eir purpose the ,
”
h ealin g of sickness So th e p eopl e were told t o go and rest . .

I a t iku was still there so she said to O ak M an Y ou know every , ,

“

thing now bu t I have seen th at y ou n e ed help ers so you are goin g

, ,
”
to make o ther groups (m i ik) of medicine men Sh e told him th ey ’
.

9°
were to b e named : F lint (hist ia n ) C ha ia n y i ; Spid er (k a pi n a ) ’

C ha ia ny i ; G iant (shku i) C ha ia n y i These four F ire F lin t Spid er .

, , , ,

and G iant are the only ones in the tradition F ire C ha ia n y i th e O ak .

,

M an was instructed to make al tars for them similar t o his

,
.

Iatiku told O ak Man th e way to select these three men If any .

“

should b e sick and wish for long life and com e to you and say they
wish to b ecome cha ia ny i the first man or woman t o say it y ou are ,

to initiate and give th e fi rst altar ; the second the second altar ; and ,
”
th e third the thir d al tar ,
.

I a t iku went on There is on e o ther way to take p eople in to your ,

“

or d er D urin g the 4 d ays of fasting if anyone en ters [your place ] you

.
,

are to take him as your child and in itiate him Th ere is stil l ano th er .

way to in itiate people into your ord er I t is thr ough tob acco I f . .

89 W i t c h s shoot thor n s r a gs or bro k en gl a ss in to p eo p le s bod i es caus in g i ll n ess

e
“ ”
, ,
’
, .

00 M ed icin e me n use a qu a rt c ryst a l ca lled m iy oy o to O bt ain se c o n d s i ght ( S ee W h i te

z a
"
ca .
,

’1 S ee W h i te 1932 pp 111 120 for d i s p os a l of d i se a se O b j e c ts

, , .
, ,
“
.
”

’2 I n form an t s n ote D ur in g the ceremo n y w he n o n e do c tor t ires of cur in g he s i ts do w n w h i le an other

’
: ,

t ak es h i s p l ac e W he n he s i ts do w n he i g i ve n a i g t t by the o ffi cia l ci g arette roller ( w ho i s sele c ted

. s cr are e

w he n the 4 d a y fa st beg in s) W he n the do c tor t ak es the ci g arette he s a ys k aumu (j o in th i s w ord i

- .
, ,
“ ”
, s

used o n ly dur in g c eremo ni es fo everyd a y use the w ord h t t i i s used ) The ci g arette roller re p e a ts t he
, r s a s .

s ame w ord W he n the do c tor acc p ts the ci g arette the roller s a ys Sh n i ht y u my fa ther
. e , ,
“
a a s , .

'3 I kn o w of n o ca se in w h ic h a K osh ar i ko h r i a ss i sts med icin e me n in a c r in g c eremo n y asa s a u .

N C p W h i te 1932 pp 1 16 120
.
, , .
-
.

95 S t n iy i me an s our mother
u a a c .

96 I n Sia mythology the Kapina so ciety i referred to as Spi der so ci ety ; i t w c om p osed of Spi der peo p le
, s as .

S fi l t inn k o
ss s
’
S pi der w i ts first he a d ( S teve n so n 1894 pp 26 39 40
a . 3 , as , , .
,
—
,

The A c om a Kapina so ciety w a very i m p ort an t so ci ety Amo n g other th in gs they ini t ia ted the w a r as .

c h i efs They h a d w ar func t i o n s ( W h i te 1932 pp 42 48 4 9 107 117 ft 15 ;

. ( S ee also B 1928 , , .
,
—
, , h . ees, ,

p t 1 pp
.
, 139 . P arso n s ( 1936 pp 5 56) sees c lose rel at i o n h ip bet wee n the A c om a Sia K apina
, , . s -

so ci et ies n d the Ho pi Snak e A n telo p e so ci et i es

a - .
sm m O R I G IN MY T H ACO MA 37
‘

c] 0F

anyone should roll a cigarette in the corner and give it to you with
” 97
ou t l i gh tin g it y ou are to take this p erson and initiate him, .

The p eople learn ed all ab out this and they found that this ceremony
had cured th em I a t iku told O a k M an to take d own all of th e altar .

a n d to b e very careful with it and t o p ack i t aw a y You are to “

.

l eave a ll this in a room o ther than th e k a a ch T he hon a n i y ou are t o .

take to your hom e where you may watch i t and love i t and never
”
forget to feed i t b efore you eat a meal .

Then I a t iku said Now you will rest but any time Coun try Chief ,
“
,

wants you to cure his p eople he will tell y ou and you must ob ey him .

And if anyon e comes to y ou wantin g to b e a m emb er O f your order ,

”
y o u will tell Cou n try Chief and h e will help y ou arrange it .

Iatiku turned to Koshari and said Y ou ha v e don e your work faith ,

“

ful ly but y ou are no t acting normally enough to b e here with th e

”
p eople He was di fferent from the o ther p eople b ecause h e kn ew
.

something about himself so Iatiku told him to go and live at ha ,

98
( th e house of th e Sun )
“
ku a i ch You are to b e a help t o the Sun
’
.
.

Y ou w ill b e called at t imes to h elp here Y ou are n ot goi ng t o b e .

afraid Of anything or to regard anythin g as sacred You are to b e .

”
allowed everywh ere SO Iatiku p ainted him white with black strip es .

99 ”
around hi s b o d y and s a id This is your costume ( pl 5 fi g ,
“
.
, .

She took some of th e things from the altar and gave them to Koshari
”
saying Y ou w ill u se these ,
“
He thanked h er bu t said I can make .
,
“

”
more t o i t and get what I want SO h e wen t and lives today with .

th e S u n whom h e helps ,
.

I t happ ened that a man cam e and wanted to b e a cha ia n y i SO .

O ak M an told (him ) he would b e Kap ina cha ia n y i O ak M an asked .

Iatiku wh at this Kap ina was going to represen t I a tiku said h e would .

represent T ia m u n i (her husb and ) Iatiku left i t to T ia m u n i t o sa y .

how th e al tar would b e mad e SO T ia m u n i instructed O ak Man to .

make a t sa m a i y a T ia m u n i told O ak hf a n to gather two ears of

’

corn on e to represent t he male (long ) the oth er th e female (small )

, , .

Th e male was to b e named t s a m a iy a th e female u m a hia 1

Th e m ate , .

ri a ls needed were the same as for makin g hon a n i excep t t hat mor e ,

feath ers were necessary He was to get feathers from as m any bir d s .

of prey as possible After this was d on e T ia m u n i came and instructed .

O ak M an how to mak e i t up and he blew his breath into th e corn ea r

and Closed it wi t h co tton It was mad e up like the bonani excep t .

'7 e c ruit in g members for the se c ret so ci et i es i s a c ommo n p r ac t ic e amo n g the P ueblos F o A c om a e
R . r , s e

W h i te ( 1932 pp 1 1 1 112 an d , San to D om in go ( W h i te 1935 pp 13 1

.
—
, San F el ip e ( W h i te 1932 a , , .
, ,

p. Co c h i t i ( G ol df a nk 1927 pp 5 2 Te w a ( P arso n s 1929 pp 128

r , Z u ni ( K roeber 1919 p
, .
, , .
, , .

Of W h i te 193 2 p 97 ; 1935 pp 30 5 2 ; 1942

98 .
, , .
, .
, .

Cf W h i te 1932 a p 17 an d S teve nso n 1894 p l 10 A ; W h i te 1935 p l 3

99 .
, , .
, , , .
, , , . .

Cf W h i te 1932 p 48; 1942 The fet i shes are c a lled T s m i y an d T m hi y I n gen er a l thes
100 .
, , . . a a
’
a sa a
’
a .
, e

terms refer to ( 1) S pi r i t w arr i ors ( S teven so n 1894 p to ( 2) w ar c h i efs in K eresan p ueblos ( P arso n , , . s,

1920 a p 66 ; W h i te 1935 p 39) or to ( 3) c eremo nia l sto n es p l ac ed on a lt a rs ( P a rso n s 1 920 pp 118 1 19 ;

, .
, . .
, , .
—

B o as 1928 p t 1 p 39; F ewk es 1902 p 489 ; S te p he n 193 6 p 745 fig 332 p l

, , .
, .
, , .
, ,
.
, .
, .

Y m a h i i s the w a rr i or O f the south in Sia c osmolo g y ( S teve n so n 1894 p

’
1 u a a , , .
38 B U R E A U O F AM E R I CAN E TH NO LO GY [ BU LL . 1 35

”
th at th e seat was ab alon e sh ell wrapp ed in co tton I t was then
“
.

wrapp ed halfway up from th e bottom with buckskin (pl 1 3 fig .

,
.

Wh en T ia m u n i blew in his breath h e pu t in fl esh from ba shy a ,

”
“
kangaroo mouse This was th e first fl esh animal given N a u t sit i
.

and Iatiku to eat I t was th erefore to represent all ani m al food

.
, , .

This would insure the people Of always havin g meat If a m an wi sh es .

to g o on a hun t he should go to his a ltar as i t represen ts all food

,

animals T ia m un i b eing a male the breath he blew in represented

.
, ,

bravery ini tiative strength and long life

, , ,
.

Then T ia m u n i instructed him how to make the sand p ain ting

”
(ha a t se t sit ia ch a n earth drawing ) for this altar T he drawing
’ “
.
,
,

was to be mad e the same as for the hon a n i altar excep tin g that tracks

F I GU R E 3 .
— Kapina so ci ety a lt ar .

of t he differen t game animals are pu t on th e cen ter of the fig u re of

the earth which is to b e gray and the direction colors for north
, , ,

sou th east and west a r e add ed

, , .

”
The female u m a hia represents the mo ther of t he p eople “
.

SO T ia m u n i taught him songs different from th e ones sung b efore th e

altar of I a t iku This altar was not to cur e t he sick like that of
.

Iatiku but was to give strength to the p eople

, .

The foundation of this altar is of hoak y a on i ( sky stone) to r epr e ’“

sen t the sky Th e altars in the kiva are always set on the north sid e
.

in th e d irection of Shipa pu As on e stands facing sou th on th e right

.
,

sid e of the altar is the t sa m a iy a (male ) and on th e left is the female

( u m a hia ) ( fi g
”
The female is like a mother guardian angel who
.
“

represents th e female instincts O f maternity toward the p eople and

holds th em in her affection and heart ; the male represents p ower and
v irility .
 S n nm a O R I G IN MY TH O F ACOMA 39

B oth w ere alike only on e was large and on e smal l They were
, , .

more th an a foo t thro u gh and as high as a man or woman There is .

no thin g b ack of th e altar like that of Iatiku j ust the t wo fetishes and —

th e drawing wi th the bowl in th e middl e .

T ia m u n i told them t o fast for 4 days as Iatiku had done E very .

thing was don e in ord er as Iatiku had done ; T ia m u n i was present to

give i t life T ia m u n i told this medicine man t o gather plants for
.

medicin e ; they must b e hardy plants He was to get oa k b alls and .

leaves from dyapi (ironwood ? ) (rabbit sticks are made from it ) ,

leaves from wit s t hu ich ( arrows mad e from it ) wishu it s (bows and ,

arrows mad e from it ) (Weapons are mad e from these fo u r trees )

. .

These leaves and oa k b alls were to b e dried and groun d to make

medicin e T ia m u n i told him also t o have y u cca blades there in a
.

b ask et A woman had also

. stopp ed to b e a cha ia n y i and she was
to h elp him T ia m u n i told the m edicine man that thi s altar was for
.

work during dayligh t He was to fast 4 days as in I a t iku s in st r u c

.
,
’

tions and esp ecial ly n ot t o eat fl esh

,
.

When all wa s ready Coun try Chief went t o get T ia m u n i The on e

, .

t o b e in i ti a ted as cha ia n y i of thi s Kapin a altar took T ia m u n i by the

hand and seated him b ehind th e altar They started singing th e first .

s ong Of the cerem ony this song was to give life to th e medicine bowl
, .

T here w a s an o th er song abou t th e trees Of the d ifferent color -d ir ec

t ions .Th en th e cha ia ny i go t up and with his feath ers sprinkled the
t wo fetishes as they cam e to life Th en the cha ia n y i brought ou t the
.

m a n and th e woman who were to b e initiated Th e cha ia n y i took .

s ome medicine in a sh ell and gave some t o each Then they p assed .

th e yucca blad es t o T ia m u n i ( th e large variety hatu n i that gives , ,

”
f ruit of seedy brown ) Here is my life said T ia m u n i with this
“ “
.
, ,

( the y u cca blad es ) you will clothe your self with manlin ess and with
”
a thl eticism So h e gave it ( t he yucca ) t o the man to b e initiated
. .

T ia m u n i said Here is my mo ther Y ou will keep ou r life stored

“
.
,

h ere and we will b e forever d ep end ent on you and nourishm ent will
”
b e from y ou SO T ia m u n i hand ed the b asket t o the woman who was
.

t o b e Kap ina cha ia n y i .

After th ey had finish ed with the altar i t was time t o brin g food for
t he fetishes SO Co u ntr y Chi ef told the p eople and they brought
.

f ood t o th e door and offered it to the spirits in the different directions .

A fter they had gone t he on es who were to b ecom e cha ia n y i th en

,

a te . The Coun try Chief notified the p eople that i t was tim e for them
to com e in Wh en i t came time to initiate T ia m u n i cam e in front
.
,

O f the altar dipp ed th e yu cca blades in the medicin e which had b een
,

mixed and th e two t o b e in itiated were bro u gh t ou t to the t siwa i

m it iim a th e hollow place with altar in kiva
,
Then came the song .

to which they were t o dance on i t A t a p art of th e song call ed .

”
hé a sh [fog ] T ia m u n i struck th e man candidate four times on t he
“
,
40 B U R E A U O F AM E R I CAN E TH N O L O GY [ B U LL . 1 35

b ack with th e yucca (during this the woman and m a n candid ates
w ere holdin g th e b asket b etween them ) This was don e b ecause th e .

b asket represented the female fetish After the m an was struck four .

times i t was the woman s turn The man held the b asket and th e
,
’
.

”
woman was struck four t imes when th e hea sh part of the song “

cam e D uring all this O ak M a n was b ack of th e al tar singing

.
.

This completed th e initiation .

SO th e p eopl e were told it was their turn th e ones who had brought ,

f eath ers as offerings to the two fetishes All came t o th e front with .

their feathers and starte d to pray The Kapin a cha ia ny i received .

the feathers from th e p eople and started t o pu t them in th e fetish es ,

the man cha ia ny i pu tting them in th e m ale fetish and th e woman ,

in the female .

When all was finished a nother song was b egun and all who had
brough t feathers lin ed up and T ia m u n i gave th e yucca blades to the
Kapina cha ia ny i telling him h e now kn ew how to impart the power
,

of the yucca blad es Country Chief cam e p ast followed by his two
.

help ers each in turn holding th e b asket together with th e woman

,

cha ia ny i while th e male Kapina cha ia ny i struck each in turn four

,

tim es on th e b ack ( Nowadays p eopl e line up to b e in fron t O f th e

.

line as the yucca do es no t hurt so much at first ) That finished the .

ceremony and th e p eople were allowed to go hom e with in structions

from T ia m u ni th at the altar was to b e cared for a n d telling them ,

they now kn ew the work i t had t o do (This altar ha s n o thin g to d o .

with curing sickness ) .

F or a long tim e after this all was well these two groups of C ha ia ny i ,

did well by th e p eople bu t there came another sickness on th e p eople

,

which the cha ia n y i failed t o cure ( I a t iku was still with th e p eople ) . .

So O ak M an thought O f makin g ano th er order of medicine men to b e

called F lint C ha ia ny i to help him I t was left t o O ak Man from n ow .

on to initiate th e o ther orders of medicine men but Iatiku instructed

him to come to h er for th eir nam es .

F lint C ha ia ny i was to h eal any sickn ess brough t by clouds and

i
l ghtning 2
I t was to b e called F lint bu t was to combine th e p ower a s
.

well of clouds and lightning flin t is the tan gibl e proj ectile of the ,
—

ligh tning which comes from th e clouds .

Thr ee men came to b e mad e cha ia n y i by O ak M an SO these were .

to b e initiated a n d given the F lin t altar on e exactly like the F ire ,

medicin e al tar B ut th e name would b e F lin t and the songs would b e

.

different But the initiation was no t to b e di ff erent E veryth ing

. .

2 The Shiw na t ca ia ny i a re the o n es who tre a t l i ght nin g sho c k in A c om a tod ay ( W h i te 1932 p
a , , .

The F l in t so ciety is a w i t c h s ick ness c ur ing so ciety ; i t also ha s c lose asso cia t i o ns w i th the O pi or W a rr i ors
-
'

,
'

so ciety ( W h i te 1932 pp 90 107 ft n

, , .
, S ee also Ban del i er 1890 pp 68 69 385 for w a r func t i ons of the
, .
, , .
—
, ,

F l in t so ci ety .

Amo n g e aster n K eres the F l in t so ciety i s very c losely asso cia ted w i th the K osh ar i ( W h ite 1935 p 54; , , .

1 932 a p
, . 41 ; G ol d fr a nk , 1 927, p .
S TI R LI N G OR I G IN MY TH 0F ACOMA

was foll owed lik e getting sticks etc from where lightning had struck ,
.
, ,

4 -d ay fast and th e meeting was b egun in the same way

,
E ach .

initiate was given hon a ni with the sam e rites as in the F ire society .

These bon a ni were all alike Th e fetishes were given life by songs as .

b efore Th ere was initiation with hot coals as in the F ire society
.
, .

( Nowad ays this is done outdoors ) .

The sickn ess had b een caused by a b ig fl ood which had mad e t he
p eople ill Th e medicin e at this altar is mixed in the s a me wa y a s
.

”
th e o ther in the ceremony bu t is mad e ou t of th e heart of clay ,
“

concretions th at are formed by the wind roll ing clay in th e a rroyos .

Th e centers are removed and ground up wi th th e roots of pu t r u ist ’ ’

lightnin g ] ( a roo t which is braided as it grows representing the ,

lightnin g ) They were also in stru cted how to p ain t clouds on th e

.

kiva walls (pl 1 0 fig (Acoma is the only pueblo that has these
.
,
.

4
wall p ain tings ) Then they were instructed how to get power from
.

‘
'

these pa in t m g s They were to rub their b acks a gainst these p aint

.

ings again st th e north wall fir st ( Nowad ays a cha ia ny i does thi s

—
.

b efore sucking a sick p erson Also they sometimes go into the fire t o .

get more p ower ; th ey d ance on th e coals ) .

Added t o th e altar was a pu t r u is t [lightnin g stick ] representing t he

ligh tnin g In initiation O ak M an took this and struck the initiate s
.
,

fir st on th e heart and then on the b ack giving them th e p ower of

ligh tnin g This is add ed t o th e hot -coal ceremony Th e pu t r u ist is
. .

mad e from ligh t nin g-bl a sted pin e or spruce .

F lin t C ha ia ny i h as a lo n ger b ear p aw on the left hand th a n F ir e

C ha ia n y i I t reach es to th e elbow O n e of th e three men was mad e
. .

the head cha ia n y i of th e altar and each was to care for his own fetish .

E verything was done as b efore ; the p eople brought food t o break the
4 -d ay fast of th e cha ia ny i and th e p eople were cured of their sickness .

Th e F lin t society i t must b e rememb ered is j ust a help to the F ire

, ,

society to carry its power furth er through the power of the clouds a n d
lightning .

Wh en F ire Al tar M an was gettin g his first in structions from I a t iku

h e was told th at h e would have the power to take a n ew -born chi ld
and present it to th e Su n and give it a name 4 days after birth This .
.

power was given t o each successive m edicine man O n th e fourth .

d ay after b irth the father of th e child would go to any medicin e man

, ,

bringing him corn meal with a prayer asking him to presen t the child
to th e Su n O n th e fourth d ay at abou t 3 a m the medicin e man
.
,
. .
,

comes to the h ouse Of th e b aby He brin gs his b onani and makes a .

3S ee W h i te 1932 pi 11 an d 12
, , s . .

4K i v a w alls are pain ted on F i rst M es a a t I slet a an d from e arly d ays in Jedd i to V alley an d else w here
, ,
.

I nf orm an t s n ote They pain t an yth in g they w an t to get p o w er from N e x t t i me there m i ght be other
’
: .

pain t in gs [i they c h an ge the des i gn for n y c eremo n y ]

. e
.
, s a .

4 26 70 1— 4 2 —
4
 42 B U R E A U O F AM E R I CAN E TH N OLOG Y [ BU LL . 1 35

5
sand p ain t ing on the north sid e Of the room a p aintin g like the on e ,
”
o n his altar Th e b onani is placed on the heart of th e al tar He
.
“
.

s ings prayers as h e sets this up a n d mixes medicin e for th e child and

t he family When t he sun is abou t to come up h e takes th e child

. ,

o u tdoors holding it wh ere th e sun will shine on it as it comes up

,
As , .

t he sun rises he prays gives t he b aby its name and its cl an name ,
He .

a sks in prayer that th e b aby may h ave a lo n g heal thy life H e th en .

mo tions four times from th e su n to w ard th e C hild brin ging th e ,

“
s trength Of th e sun in to t he chil d saying Now you have b ecome a , ,
”
memb er of such and such clan Then t he cha ia ny i turns to th e left .

( as in kiva leaving ) and bri n gs the child b ack to its home ( I t is now .

a rule that wh en a man is in a mask dance or in ceremony h e always

turns to th e left ) .

When the medicine man gets b ack to th e b aby s h ouse he calls ou t ’

, ,
“
Here comes (wh atever name has b een T he p arents reply ,
”
C ha ia ny i say s
“
"‘
O h yes let him come in
, ,
He is comin g in he is .
, ,
”
br inging food b eads game and a long life in to his house
, ,
As soon ,
.

. a s h e steps in th e mo ther takes the ch ild and with four gestur es waves
,

insi d e the food pots b ead s game etc that th e child is bringing
, , , ,
.
,

figuratively to the house The p arents always have food prep ared to .

!
Offer to th e al tar and to feed the cha ia n y i Th e cha ia n y i and a ll .

o f the f a m ily come in and eat F o l lowing this th e cha ia nyi makes a .

d ep arting sp eech and prayer H e is given some food as a present to .

take home .

7
T he G ian t society was the next to b e formed Thus th ere were the .

followin g medicin e soci eties and in the following order : F ire Kapina , ,

F lint G iant A t Acoma th ere were also An t society a n d E agle

,
.

society bu t these two are no t covered by th e tradi tion

,
.

Iatiku was much pl eased wi th her p eopl e and the way t he various
Officers and medicin e men were functioning A long time p assed and .

the p eople were b ehaving in such a secret way and i t was all so sol emn ,

Iatiku thought they sho u ld have something p u bli c that everyo n e co u l d

enj oy without fasting SO she thought of th e cloth es that had b een .

presente d to th e p eopl e by the katsina She call ed Coun try Chief to .

coun cil and told him her plans She said to him Why not call the .
,
“

p eopl e to a dance Of thanksgiving for the crops and game they have
”
ba d ? This id ea pleased Co u ntry Chief much ( esp ecially as i t came
within his pro vi nce ) so h e told th e p eopl e to meet in the kiva ,
They .

a l l met and he instructed them how thi s a ff air was to b e car r i ed ou t .

(E ach p erson had a katsina costume that had b een presented to him ) .

8
Thi s d ance was to b e call ed pa a shk o The id ea was to get the p eople .

away from th e continuous solemni ty Of t he secret ceremonies .

0 S ee W h i te 1932 p l 16 ; also pp 133 34 Cf L aguna ( B o as 1928 p t 1 ; pp 20 1 203; P arso n 1923 pp

, . .
-
. .
, , . .
- s, , .

180
7The i nform an t d i d n ot k n o w mu c h about the G ian t so ci ety , as the altar ha d bee n t a k e n to an other
pueblo before he w bor n as .

pa ck ( B o a s 1928 p t 2 p B ac k o ( W h i te 1935 p 15 9 Cf Spanish p a s c u a fest i v al “ ”

9 ' ‘ u
, , .
, .
, , .
, ft n . .
, .
44 B U R E A U O F AM E R I CAN E TH N O L O GY [ BU LL . 1 35

“ ”
He also took the cha ia n yi s rattle saying This is n eed ed He wa s ’
, , .

going to h ave a rehearsal insid e the kiva so h e chose two d ance ,

leaders giving t o on e the rattl e and to t he o ther who wa s to sing

, , , ,

h e gave th e d rum .

All th e men w ere lined up B ehind each man h e placed a woman .

and b ehind each boy a girl Then h e showed them how to dance ,
.
,
“
standing in front lifting both feet sayi n g ,
Thi s is how y ou will , ,

d ance ( t o the He showed th e women how to wave their arm s

”
in time wi th the drum saying Y ou will d ance thus , ,
“
.

The p eopl e who were to b e sp ectators were an xi ously waiting

outside Koshari told the dru m mer t o g o ou t first and b eat the drum
. .

This h e did all th e sp ectators watching Th e singers were sent out

,
.

next ; then th e dancers After they were all up [i e out of the kiva ]
. . .
,

Kosh ari lined them up in th e order th ey were to proceed t o the plaza .

E veryon e was happy b ecause Koshari mad e a l ot of fun while lining

them up talking b ackward everything h e said meant the Opposite
, .

(When y ou talk to a Koshari tod ay this is true : tell him to b r ing

’
somethi ng b ack and he won t ) .

The dance went on a ll day though Kosh ari dismissed them at noo n ,

to g o home and eat telling them to come b ack after eating which they
, ,

were only t oo glad to do as th ey were enj oying it very much , .

Th e d ance went on all d ay Wh en the sun was going down they .

came ou t for the last time F or this d ance Koshari showed them a .

new way to d ance Thi s consisted of an arm motion as if pushing

.

asid e ; thi s is call ed k a wispa t s Y ou mu st always use this when you .

“

”
fin ish your d ances Koshari told them , .

Iatiku was t here at t he dance Sh e was much pleased and though t .

that this public dance was a fi n e thin g When it was over Co u ntry .
,
”
Chief mad e a talk Koshari has mad e this dance for us he said
.
“
, ,
”
“
This is the way we are to enj oy ourselves and h ave pl easure SO .

he th anke d Koshari and told him to go hom e that he had done well , .

Koshari sa id Y es any tim e you call m e I will come B ut next tim e

,
“
,
.

”
make a much bigger drum and h ave a lo t of rattles SO Coun try .

Chief told th e p eopl e to make bigger drum s and more rattl es Kosha r i .

”
called the ones who were going to sing m a t a iik grap es ; he ha d ,
“

13
pushed them together in a b unch to sing wi th n o ord er .

I a t iku was pleased that h er p eople were happy But she wan te d .

to give them still more to enj oy Sh e kn ew F lin t C ha ia ny i ha d a .

prayer stick d a wa k [kick stick ] which represented th e power th at ,

makes th e Cloud s move She decid ed to borrow this prayer stick .

1' The inf orm an t s ai d th a t th i s d anc e h a d n oth ing to do w i th gett in g r ain or an y p ur p ose other th an
“

ple asure Although th i s d anc e i s now hel d a t A c om a o n S e p tember 2n d Sain t S te p he n s d a y the tr a d i

.
”
,
'
,

t i o n st a tes th a t i t should be held about h arvest t ime .

F or d anc es in ho n or of pa tro n s ain ts in K eres an pueblos W h i te 1932 pp 102 106 ; B ourk e 1884 pp : , , .
-
, , .

10 5 3 ( for the d anc e a t San to D om in go w h ic h B our k e w i t n essed in

— W h i te 1935 pp 159—160; P arso n , , . s,

1923 c ; Ban del i er 1890 a 1 36

, ,G ol d f a nk 1923 r , .
 S TI R L I G N O R I G I N MY T H O F ACO M A 45

a nd have the men dance with i t SO I a t iku told F lint M an to make .

”
this prayer stick and to pray to the Shiwa n a the Clouds to invite the ,
“
,

katsina for their pleasure ( Sh e was thinking th e katsina too need ed .

some pleasure ) SO F lint M an made a prayer stick and gave it to .

Iatiku who gave i t to Country Chief who selected some m en to

, ,

r u n a race I a t iku showed them how they were to race with it Th ey

. .

“
w ere to kick it along and n ever to touch it with their h ands F irst .

t h ey were t o go to th e north th en turn to th e left t o th e west then , ,

to the sou th then to th e east t o wh ere th ey had started in th e pla z a

, .

'

Th e Clouds came up (with th e k atsin a in th em ) to watch th e race .

Afterward it rained Th e Clouds travel with t w o of these kick sticks ; .

on e with black strip e in middle called t soy u ( b elted ) the other called ,
’ ‘ 15
k ash (white ) ( pl 1 4 fig 2 a ) F lin t C ha ia ny i and Country Chief .
,
.
,
.

w aite d at th e goal Th e first to enter th e pla z a would b e th e winner

. .

S O Country Chief took on e of th ese oa k prayer sticks and th e cha ia n y i

th e other They took them ou t to th e arroyos and prayed Th ey
. .

foun d this was a very good game and that it brough t rain as they
e xp ected (R ain clouds usually come from th e west at Acoma )
. .

Nowad ays at Acoma th e race is r u n by two teams chosen from

, , ,

16
a n y two kivas .

The medicin e man foun d ou t t he k atsina were glad th at i t had

rain ed and had enj oyed the game SO th e men b egan practicing run .

nin g F lint C ha ia n y i told the runners how t o prep are th emselves

.

a n d train He told th em in April to take th e leaves from any hard

.

w ood and to make a tea to d rink then t o take eagle do wn and tickle ,

their p alate so as t o vomit th e tea and th e medicine would stay insid e ,

17
a n d make them strong and hardy lik e th e tree ( Nowadays the .

racers sweat themselves Water mixed with medicine as abo v e is .

poured on hot rocks The medicin e man is present a n d h e sprinkles .

t he water while they s ing with blanket over door ) All their things .

H Th i s i the k ic k in g g me ge n er all y called the k ic k st ic k r ac e S ee W h i te 1942; P arso n s 1923 p

s
“
a ,
"
.
, , , .

2 19; Cul in 1907 p 668 , , . .

15 S W h i te 1942
ee , .

The inf orm an t st ated a t th i s p o in t th a t there are five so ci ety k i v as a t A c o m a There a re he s ai d

1° “ ”
.
, ,

“
t w o s ac red h i ny i k i v a s ; o n e i s for med ic in e m an the other for Coun try Ch i ef rel i g i ous an d p ol i t ical
c a a , ,
.
”

The k i v a quest i o n a t A c om a i s a per p le x in g on B oth Ban del i er ( 1890 p 268) an d M in d l fi ( 1897 pp e .

, . ee , .

1 16 20 7) st a te th a t there
, s i x k i v a s a t A c om a Th i s w o ld c o inci de w i th the 6 k i v a system of Z q i a
are . u -
,

k i v a for e ac h of the ix d i re c t i o n s B ut W h i te s in form an ts st a ted ( W h i te 193 2 pp 30 3 1) th a t there w ere

s .
'
, , .
-

five k i va s o n e fo e ac h O f the five k a ts ina d anc in g grou p s The n there i s M h ot the he a d estufa
, r . au ar s,
“

w h ic h i s the c h amber for the caci que an d the A n telo p e c l an The n there i s the c eremo ni al c h amber .

of the F i re so ci ety a lso called k a s a re the other s i x Thus a t A c om a there are seve n c h ambers
’
, a .
, .

w h ic h a re des i g nated by the w ord k t k i v a ’

a
’
a e
‘
, .

Sinc e the A n telo p e c l an of w h ic h the caci que i s the he a d i s the he a d of the k ats inas ; the caci que be in g
, ,
“

the f ather O f the k ats inas i t seems re aso nable to inc lude M h ot on of the s i x k i v a s asso ciated w i th
,
”
au ar sas e

the k a t cina c l t The F i re so ci ety c h amber o the other h an d belo n gs to an e n t i rely d ifi nt l t an d

u .
, n , er e cu

org ani at i o n Thus i t seems j u t i fi able to y th a t A c om a h a s ix k i v a s B ut w h a t the inform an t me an s

z . s sa
“
s .
”

here by on rel i g i ous an d o n e p ol i t ical k i v a i s h ard to y I t seems l i k ely th a t the F i re so ci ety s c h amber
“
e
”
sa .
’

i s the rel i g i ou k i v a the o n e for the med ic in e m an A n d p erh ap s M h ot i the p ol i t ical k i v a

“
s
” —
.
, , au ar s s
“ ”
,

for the w a r c h i f s inc e he i ini t ia ted there an d re p orts to th i s k i v a a fter retur nin g from h i s night tr ip s to
e , s

s p r ing s ( W h i te 1932 pp 45 , L A W , .
—
. . .

’7 I nform an t n ote N ha t stren gth p o w er nik na t s to get p o w er to p ro p u p to br ac e

’
s : es a s,
“
, ,
"
u ,
“
, , .
”
46 B U R E A U O F AM E R I C AN E TH NO L O GY [ BU LL . 1 35 »

were b et on th e race : blu e white and black blank ets etc They , , , .
‘

would race every afternoon over a 1 5 -mile course .

Th e n Iatiku though t of making ano th er gam e for them called

t oki m ot i (pl 14 fi g 2 She though t of making this game b ecause
a
.
.
, ,

sh e wanted to u s e th e wood en b alls These b alls were used by th e .

katsina for m aking thunder and lightning by striking them to g ether .

When they hit lightning shoo ts ; th e rolling is thund er The game

,
.

was to b e h eld in th e pu eblo in the kakati (middle ) So Iatiku told .

Coun try Chief to ask the katsina n ext tim e they cam e to bring th ese
b alls which they did a n d gave th em as a present to Co un try Chief
,
.

These were presented by G om a iowish who taugh t Co u n try Chief ,

18
how to pl ay the game This game was for gambl ing . They b et one .

turquoise b ead on a game Th ey foun d this game very in teresting .

19
b ecause it was th e fir st gam e of chance .

Now the men invented a game for themselves to play in k iva They .
‘

duplicated th e sticks as used in th e kicking race making four such , .

Th e sticks are hollow at the end ; a p ebble is to b e hidden in on e of t he

sticks Two teams are chosen The team holdin g the sticks sings a
. .

song The o ther team then guesses which stick contain s th e p ebble
. .

A co u ple Of referees hold 1 00 straws each R ules : .

P i ck up one sti ck a n em p t y on e b ef or e p i ck i ng up on e
, ,

w ith p ebb l e Lose fi v e .

P i ck up th r ee em p t y on es Lose t wo .

P i ck up s ti ck w ith p ebb le fi r st Lose t en .

P i ck up t w o em p t y on es th en t he on e w ith p ebb l e ,
G u esser g et s t he sti ck s .

T he one to g e t all th e straws win s Th e game is called a ia wa ku t ee . .

Some of th e Old men obj ected to this game as t hey had h ad no ,

instructions to mak e i t Iatiku did no t like it either Th e young . .

m en ma d e up their own songs with t he game and b egan making u p

songs ab ou t th e women and referring humorously to men s wives ’
.

Th e young men g e t more interested in playing this game in kiva th an .

in attending th e ceremonies They go t worse and worse and finally .

mad e songs making fun of I a t iku SO Co u n try Chief advised th em .

to stop this They pretend ed t o do so wh en he was th ere bu t resum ed

.
,
.

playing as soon as he was gon e Some of th e b oys ha d said that th e .

game was more sure of gaining something for th e player than were .

t he ceremo n ies of Iatiku This angered I a t iku and sh e said A ll .

,
“

’
righ t I ll let you go on y ou r own and see if i t is n ot du e to m y in s t r u c
, ,
”
tions th at all ha s been going well Sh e told them sh e was going t o .

keep quiet and they would no t h ear from h er a n y more O n saying .

*8The g am e i s p l ayed tod a y a t San to D om in go dur in g E astert i de ( G ogg in P oss i bly i t wa s p l aye d ,

on F i rst M es a in S te p he n s d a y a lthough he d i d not see i t o le ar n the s i gni fi canc e of t he m inia ture im pl e

’
, r

me n ts he des c r i bes a s used in N im an Kac h ina ( S te p he n 1936 pp 5 29 5 70 573 figs 320 , , .

, , , .

19In form an t s n ote I n the c ourt 2 st ak es are p l ac ed about 6 inc hes apart j ust w i de e n ough apart to let
’
: ,

the b l l pass through The p l ayers st an d about 75 feet a w a y They u se a bro a d st ic k [cf S te p he n 1936
a . . .
, ,

fig 320] o pa ddle w h ic h i s from 1 2 to 16 inc hes to shove the b all T w o me n p l a y : e ac h h 2 b l ls an d 1

. r , , . as a 1

pa ddle The g a me i s to roll the b all bet wee n the st ak es

. .
 sm m a O R I G IN MY TH O F ACOMA 47

this I a t iku disapp eared She told Coun try Chief that h e was to
,
.

watch his p eople th at even if th e p eople had m ad e fu n Of her way of

,

doing she was still go ing to b e their mo ther and wa s goin g to stay at
,

Shipa pu a n d wai t for them t o come b ack to h er at th e end of th eir

lives This was th e first mention of d eath
. .

B efore leaving Iatik u said to Country Chief Y ou have mad e me, ,

“

cry I feel hur t th at I can no longer b e with my p eople I t ha s

. .

b een ord ered that th ese eggs which are still left in th e b asket should
b e taken by th e p eople till they reach a place cal led ha a ko ( t he real ’

nam e for Acoma tod a y ) This is in a sou th direction Wh erever th e . .

:

echo return s th e clearest they are to search callin g ha a ko! ha a ko ! , ,

Where the echo comes b est wi l l b e the right place When you find .

this place y ou are to break on e of th e eggs O ne of these is p arro t .

,
”
th e other is crow She told th em to break th e p arro t egg at b aako
.
‘

and to take the o th er on e farther south to kuy a pu ka u w a k south ,

“

20 ’’
west end .

E ven b efore this I a t iku had told them to move from Shipa pu to t he
”
south saying Y ou wi l l increase and scatter ou t
, , SO the p eople
“
.

ha d moved and settled down at k a shk a chu (White House ) This .

was wh ere they b egan playing th e gam e and where famin e was to
strik e them After th e p eople increased th ey did n ot know how many
.
,

there were and they did n ot know how to count them so th e C orm t r y ,
'

Chief whose bus iness it was t o know asked I a t iku how h e migh t know
, ,

th eir numb ers And I atiku showed him how t o count She spread
. .

ou t her fingers and started t o count b eg inn ing with the little finge r ,

of th e left hand :
’
th
isk 21 1 s hi is _ 6
m ai ti a n
’
du 2 _ 7
’
che m i
3 k ok om ish
d ia m a iok u
’
na 4 9
t a m iL
'

5 k a ts 10

I atiku and T ia m u n i disapp eared Th e p eople found ou t that they .

ha d don e wrong and th e katsina a n d th e rulers Of t he directions found

it ou t also SO th e katsin a said W ell let i t go at that and see if
.
,
“
, ,

they c an r u n the world by themselves W e will h ave ou r F ather .

(An telop e Man ) there Bu t we wil l let them alone a while and n ot .

”
visi t them SO spri n g cam e and i t was dry
. N O clouds app eared . .

Th e harves t was very short SO Co u ntry Chief went to pray to I a t iku .

t o come b ack He mad e prayer sticks for th e katsina and Antelop e

.
,

M an did th e same Th ey also prayed to th e Kopisht a iy a who bring .

,

th e seeds of all the plants The cha ia ny i worked as hard as they .

could ; th ey set up altars mad e prayer sticks and prayed Bu t , ,

.

many seasons passed a n d th ey heard noth ing from th e gods E very .

’0 Cf W h i te 1932 p 145
.
, , . .

3' Cf San to D om in go ( W h i te
.
, 1 935 , p .
48 B U R E A U O F AM E R I CAN E T HN O L O GY [B u m 1 35

t h ing dried u p and famin e came upon them E ach year thi n gs were .

more scarce although Coun try C hief told th e p eopl e to gather all th ey
,

could When this h app ened t he boys stopp ed th eir j okes and onc e
.
,

more took p ar t in th e prayers bu t no thing seemed to h elp Th e ,

.

p eople had no power .

22
There was living at this tim e a man by th e name of T s a ia id u it .

He was a v ery good and quiet man who never mixed much with the ,

p eople and who was like a h ermi t living alon e with his mo th er He , .

was always very careful and saving with crops ; he gathered every
grain withou t wasting any and h e picked up any he found on the
ground SO Country Chief though t of him Country Chief had
. .

tried every o ther way t o call the katsin a He visited T sa ia id u it and .

fo u nd out he was th e only man who still h ad som e provisions ( All .

of th e game was hidd en and th e hun ters could find none ) Country .

Chief spoke to him saying I h ave come m y son I woul d like to , ,

“
, ,

get yo u r help I know y ou do n ot mix much with th e p eopl e bu t I

.

kn ow y ou b elieve in I a t iku Y ou were always first in prayers and .

have always mad e your Offerin gs faithfully I know that y ou wil l .

” “
take care of yo u rself in these things He told him I came to you .
,

for h elp I want you to call th e clouds M ayb e somethin g will work
. .

for y ou M ayb e someon e will listen to y ou

. M ayb e yo u r prayers .

”
are stronger than ours Y ou h ave seen that we h ave tried and failed . .

Bu t the man answered I h ave no power and no thing to give I am ,

“
.

j ust a co m mon hum an 23

Bu t his mo ther said to him Why don t "
,
“ ’

y ou receive his words ? I t m ay b e that the on e that gives us life

(I a t iku ) will listen to you We will d ep end on your prayers
”
SO . .

the man said I d o n ot kn ow that I have any p ower My mo th er

.
,
“
.

”
has asked me to d o as y ou ask SO Country Chief brought him .

sacred corn meal prayer sticks pollen b eads tob acco He took , , , ,
.

them Country Chief prayed first and told him to pray with these
.

and that he was coun tin g on him Th e man said h e did no t kn ow .

wh ere to pray or whom to ask to help SO Coun try Chief said I t

, .
,
“

”
is up to you ; I can only name th e different kivas and the medicine .

SO T sa ia id u it asked them how many d ays were set asid e for him and
”
when he was to work F our d ays t o prep are said Coun try Chief .
“
,
.

“
When the su n rises th e fourth d ay you are to try ”
Th en Co u ntry .

Chief left him .

Th e man felt h elpless and sorry for him self bu t soon ligh t came to
his mind He kn ew a m edicin e man Of th e F lin t altar who was quiet
.
,

like himself so he went to him saying I come to you P ower has

, , ,
“
.

”
b een given to you so I ask your help S O h e told him that Country
, .

Chief had left i t to him to bring rain F lin t C ha ia ny i fel t sorry for .

There i s an i m p ort an t k a ts ina m a s k a t San to D om in go an d a t San t a A na called T sa iy it yu w it a ( W h i te

32
a s ,

1935 pp 97 107 172 fig

, .
, , , .

T iy a it y w it i s a stereoty p ed pic ture of a K eres an her o modest qu i et u na ssum in g v i rtuous t hr i fty

33 sa u —
, , , , ,

a good hu n ter l i v in g a lo n e w i th h i s mother a m an able to in flue nc e the gods an d to s a ve the peo p le

, , .
STI R L I N G O R I G IN MY TH O F ACOMA 49

him , a n d said ,
“
E ven I who have b een given p ower like the other ,

cha ia ny i, fin d I can do no thin g B ut I am goin g to get myself togeth er .

”
and help y ou SO th e cha ia n y i asked if h e wanted help from all the
.

”
cha ia n y i of th e altar He replied N 0 j ust your self Th e cha ia n y i “
.
, , .

”
said All righ t I wil l help y ou
,
“
. The medicin e man told T sa ia id u it .

to go to North Mountain Y ou are to cut t r u ka n a (willow ) which “ ’

.

”
is stil l g reen Y ou will also cut spruce branches
. He taught him a .

song he was to sin g and told him t o sing it when h e reached th e moun
tain and while gath er ing spruce SO th e man did as told and brough t .

b ack all that was asked for .

Th e medicin e man was waiting for T sa ia id u it at T sa ia id u it s house ’

.

When T sa ia id u it got b ack F lint C ha ia ny i said to him This is where , ,

“

”
y ou are going to work The F lint al tar was already in place SO t he
. .

cha ia ny i met T s a ia id u it at t he door and took his bun d le making a ,

p ath for him wi th his corn meal The cha ia n y i told him Tomorro w .
,
“

”
we will pur ify ourselves by vomiting with medicin e .

They kep t away from the p eople Coun try Chief was sent to watch .

a n d guard th e house T s a ia id u it s mother was encouraging him all t he

’
.

while The n ext day they mad e prayer sticks and prayed to the North
.

after first praying to Iatiku E very tim e th ey m a d e prayer sticks th ey .

would purify themselves They Offered prayer sticks to the West .

(Wen im a t s katsin a ) then to W est Mountain and t o a l l th e oth er

, ,

p owers in that direction Thus they worked on e d ay in each d ir ec .

,

tion till after 4 d ays they had prayed t o all th e p owers in a ll th e d ir ec

,

tions E very nigh t they sang and every night Coun try Chief watched
.
,

th e house until t he songs were fin ish ed A ll th e p eople knew wha t .

was going on and all were helping with their prayers .

Wh en the sun came up on the fourth d ay T s a ia id u it dressed up like ,

th e katsina T sa ia id u it but withou t mask He mad e up his own d ecor .

a t ion s He had b een n am ed after this katsin a h ence the costum e

.
,
.

So Coun try Chief and o fficers brought h im ou t first t o the north then ,

to th e west south and east The cha ia n y i stayed in the h ouse singing
, ,
.

th e sam e song as th e dancer T s a ia id u it danced and sang on each sid e .

Of t he pla z a His mo th er encouraged him b efore h e left He was a

. .

very good s inger a n d d ancer E veryon e came to see him and th e .

p eople all encour aged him ; many of th e women cried in symp athy for
him Bu t he was very brave and did n ot slacken his singing or d ancin g
.

til l h e had finished hi s four songs Whil e h e was dancing Coun try .
,

C hief was urging th e p eople to stay with him in t he pla z a and to con
t in u e to encourage him T sa ia id u it was escorted b ack t o his house to
.

rehearse four more so n gs .

Wh en h e came ou t the second tim e a very small cloud app eared in

th e so u th I a t iku also the katsina fel t sorry for T sa ia id u it They
.
, ,
.

had seen him working alone so they decided to answer his prayers ,
.

While h e was d ancing th e second time in th e sou th th e small cloud ,

50 B U R E A U O F AM E R I CAN E TH N OLOG Y ( B U LL 1 3 5
.

b egan to grow When h e was dancing on t he sou th sid e Of t he plaza

.
,

i t b egan to rain very hard bu t Country Chief did not l et th e p eople go ,

home "4
T sa ia id u it kep t on dancing in the rain
. After finish ing his .

second dance h e was escorted b ack home to break his fast After
,
.

eatin g h e came ou t th e third tim e and it was still ra ining and the
,

p eopl e stayed on SO h e returned and came ou t th e fourth time I t

. .

c ontinued to rain for 4 d ays and 4 nights Country Chief thanked .

T s a ia id u it very much and sai d a pray er for him as he released him

f rom his duties So th e p eople even tod ay b elieve that th e common
.

p eople are th e last resort and have the most power If somethi ng .

should happ en and the m edicine men could no t h elp th e fin al resort ,

?6
would b e a common man
This rain did no t bring a large harvest bu t gave th em a lot of wild
food plants which they gath ered and saved for th e winter (Th e rai n .

came too late for the crop s ) G ame again app eared This was the . .

reawakening of the katsina and afterward th ey con tinued to visit the

p eople when they were asked Wh en th e Kopisht a iy a were called .
,

th ey came also SO they continued having th e ir pleasure d ances and

.

the games that were given them and for a long tim e they quit th e
gambling game .

All was goin g well for a long tim e until again some on e who had the
game brought i t b ack and th e young p eople b egan again to play , ,

al though th e ol d folks scold ed them N ow on e time th e katsin a came .

to visit brin gin g presents and rain That night after th e katsina left
,
.
,

on e of them stayed on in the vil lage while the boys return ed to the ,

kiva to play their game There were many players in t he kiva SO the . .

katsina went in withou t b eing noticed b ack of th e crowd and watch ed , ,

them play and h eard them talk and sing O ne of th e gambl ers go t .

more fresh and st a rted to sin g a song which grew more and more dis
resp ectful and some men started to dance like katsina They bur
, .

l esqu ed th e dances and they mocked 2"

th e p eculiarities of some of the
katsin a ( some were b ow-legged some had O ff-set lips ) F in al ly one ,
.

“ ”
s aid Is this the way the clouds look ?
,

F inally th e katsin a went ou t and called to th e o th er katsina Wh en .

th e p eopl e h eard it they were startled saying Who was that went , ,
“

”
out ? But th ey found it was a real katsina Some said they though t .

th ey had seen the real katsina go ou t They were frigh tene d sayin g .
, ,
“ ”
A katsina has seen us mock the katsina This katsina took the .

story b ack to Wen im a t s There was a man who was no t in the kiva .

NAt San to D om in go S p e c t a tors a re n ot a llo wed to le a ve the p l a a dur in g a m as k ed d ance for an y re aso n
, z

( W h i te 1942 ,

Th i s is not my i m p ress i o n Although i t i s t r ue th a t offi c ers an d p r i ests are not in freque n tly pic t red in
35 . u

myths a s p o w erless to br in g r ain o w ic k ed an d a lthough i t i n ot in freque n tly a c ommo n m an w ho s a ves

, r , s
“ "

the d a y in mythol ogy I h a ve re ce i ved the d i st inc t i m p ress i o n th a t the p eo p le p l ace the i r trust in the i r p r i ests
,

an d O ffi cers an d the i r fet i shes I f they can do n oth in g there is l i ttle th a t a S i et i ( c ommo n p erso n) can do
.
, .

L A W
. . .

See W h i te 1932 pp 148 5 0

10
, , .
-
.
52 B U R E A U O F AM E R I CAN E TH N OLOG Y

cause tob acco mad e on e la z y mad e th e j oints crack and mad e th e eyes
, ,

water so on e could no t see a d eer wh en h u n ting They tried o ther ways .

to get him to s t ep and talk and to placate him But G om a iowish .

,

b ei n g the lead er of th e a ngry katsina w ould no t b e placated So , .

An telop e M an asked G om a iowish t o give him th e stick h e had brought :

“
Wa s he no t going to give i t away ? You are my friend why don t you ,
’

”
presen t i t to me ? Coun try Chief came n ear a n d tried t o calm
G om a iowish He caught hold of him bu t G om a iowish go t very angry
.
,

and hi t him wi th t he club O ther m en j ump ed on G om a iowish and

.

grabb ed him An telop e M an ordered them t o bring him to the kiva

.
,

hopin g th at there they could h u m or him and quiet him down But .

G om a iow ish broke loose He was faster than any of th e m en who

.
,

pursued him in vain They had taken away his clubs and huntin g
.

s ticks .

So G om a iowish wen t b ack to Wen im a t s and brough t add ed com

plain t telling that the p eople had t a ken away his club s and sticks
,
.

He exaggerated wh at they had done He p ersuad ed the o ther katsina .

that th e p eople were very wicked and add ed fuel t o th eir anger The ,
.

katsina leader T sit sa n it s tried again t o quiet them but th ey would no t

listen All the katsina l eft in a large b and although T sit sa n it s tried t o
.

stop them and send them b ack Th e p eople at White House kn ew .

th ere was something wrong and th ey all g ot busy m akin g prayer sticks
,

and praying to the katsina Bu t th e prayer sticks even when they .

,

reached th e katsin a were n ot received Th e katsin a r a n right over

,
.
:

T sit sa n it s who was inj ured trying to stop th em ; they were on the wa r
,

p ath B efore long the p eople at White House could h ear the katsina
.

coming yelling in the same way th ey had h eard G om a iowish yell

, .

Country Chief called all th e m en togeth er He told th e p eople no t t o .

do anything to th e katsin a If th ey are going t o h arm us let us do

.
“
,

as they like M ayb e this is to b e our pun ishm ent I know that w e
. .

h ave b een d oing wrong ”

The two sons of the Su n man [M a sewi and
.

O y oy ewi] were presen t as common men ; they did n ot think anythin g

serious was due to h app en .

The katsina brough t Club s and th ey h ad picked u p sticks of hard

wood a n d broken branch es off th e trees Th ey were all very angry
, . .

They did no t p ause as they came to t he village but came right in by

th e back way a ll in a bun ch and b egan striking t he p eople with their
, ,

clubs a n d killing many O f th em Th e Sun twi ns rush ed to their ho u se . .

They saw th at things ha d b ecome very serious Th ey saw their p eople .

were b e ing rapidly killed and th ey g e t angry toward the katsina SO .

«

they started pu tting on the costum es their father had given them and
p ain ted each o ther as their father h ad shown them and pu t on thei r ,

q uiver with bow a n d arrows They intend ed to figh t b ack at the kat
.

sin a The p eopl e h ad mad e no attemp t to d efend themselves The

. .

Twins selected t he largest bunch of katsina in t he pla z a and gave t he

 sw u m O R I G IN MYT H O F ACO MA 53

yell th eir father had taught them ( thr ough which they were to get
power from th e S u n ) They knew they were n ot to use the huntin g
.

stick ord inarily but th ey d ecided this was th e n ecessary occasion

, .

After giving their yell each on e let fly a hun ting stick at the katsin a
,

in th e pla z a Th e sticks killed all the katsina in the pla z a d ecapitating

.
,

them and scattering the others in every direction The Twin s killed .

a ll the katsin a bu t T sit sa n it s the leader who was with Country Chief , ,

trying to calm down th e katsin a They th en cap tu red G om a iow ish .

b eratin g him : It is b ecause of you that our p eople h ave b een killed
“
.

”
Y ou are look in g for tro u ble so y ou will have it , VVher eu pon they .

tied him and castrated him Then G om a iowish confessed and said
.
,
”
“
O h i t is y ou ! Please forgive me !
,
H e knew who th e Twins were
from their prayers .

When the katsin a leader saw that all the katsina had b een kille d ,

all of a sudden he b ecame afraid and said I think we have done ,

“

”
something wr ong else by whose power has this b een done ?
,
By
that T sit s a n it s meant that both sides had b een wrong This was the .

fir st time they had seen death Wh en T sit sa n it s asked by whose.

power it had been done the Twin s stepped forward saying We are
, , ,
“

the ones I t had to b e done We stood up for the p eople We

. . .

confess that we understand that the katsin a are sacred to us But it .

has been h eld also that the katsina on their p art should care for the
”
p eople All the rest of the people were terror stricken as what had
.
-
,

happ ened was very mysterious They came ou t from where they .

were hiding and gathered where Country Chi ef was with the Twins ,

and T sit sa n it s and G om a iow ish .

As soon as the elder twin finished tellin g why they had fought b ack ,

T sit s a n it s understood and kn ew that it was their father M a sewi SO .

T sit sa n it s stepp ed up to him and put his arms around him and con
fessed for the katsina that they had done wrong So Country Chief .

stepped up to M a sewi and said Y ou have p erformed thi s miracle ,

“
.

Why shoul d it b e so hard and so serious as all this ? F orgive us all !

Can you bring the katsina b ack to life for ou r sake ? We all under
”
stand that it is also by them that we have lived and b een happy .

So the elder twin spoke t o the kats ina leader ask ing hi m if what ,

Co u ntry Chief had said was true If they brought them b ack alive .
,

there was no t t o b e any more kill ing and they should n ot b ecome
angry The katsina leader said that he had confessed for them a n d
.

Coun try Chi ef had said what was true SO the elder Twin said I .
,
“

also understand that this should never have happ ened We also feel .

very sorry for the katsina whom we have dep ended upon We are,
.

go ing to try to d o wh at you have asked If ou r p ower works mayb e .

,
”
they will b e wi th us again .

SO the Twin s went among the scattered katsina and pickin g up ,

th eir heads placed them b ack in place Their father (Sun ) had given
,
.
54 B U R E A U O F AM E R I CAN E TH N OLOG Y [ B U LL . 135 ~

”
th em j ackr abbit ears (peschw ipen ) an herb They rubb ed thi s
“
,
.

medicin e on the necks of the katsina to connect their heads again and
on their chests they placed their staff wi th the arrowhead ( as they
had b een instructed to d o to bring animals b ack to life ) Some of .

them came b ack to life after this and quickl y g e t strong o thers ,

recovered slowly and a few did n ot come to life at all The Twins
,
.

worked over them all day till sun down Country Chi ef sent t he .

p eopl e away w h ile they were doing this telling them it was n ot good ,

for them to see what was happening The cha ia ny i helped the Twins .
,
’
but all they did was to follow the Twins instructions SO after they .

had done the b est they could and had brought b ack t o life all thos e
they coul d brin g b ack Country Chief confessed t o the katsina that
,

it was the p eople s faul t that this trouble had happ ened T sit sa n it s
’
.

replied th at the katsina had also made a mistake and were equally ,

at fa u l t So to protect bo th sides he decided that the katsin a sho u l d

.

no t come any more as they might get angry again

,
You will no t .
“

see us any more but we will still help you from Wen im a t s and w e
,

will always b e waiting for you there You have received presents .

Of the costume O f the katsina F rom n ow on y ou are going to imi tat e

.

us I n that way we will help you from Wen im a t s Y ou have seen

. .

how we are p ainted up you have seen how we are dressed (pl 12
, .
,

fig . You know how t o make ou r prayer sticks G O through t he .

ceremony like this and we will help you S piritually When you have .

picked ou t the costume Of the katsina you are to represent his power ,
”
will come to you and attach itself whil e y ou represent him .

“
SO Country Chief replied saying How can this b e made real ?
, ,

We are not appointed t o do this ”

T sit s a n it s replied Well I guess
.
,
“
,

you will have to b e initiated In this way y ou wil l really represen t .

”
the katsina SO T sit sa n it s laid down t he word that he was to b e
.

called to teach them how t o carry this out and to initiate the p eopl e
so they could learn to b e katsina Th en M a sewi asked if this was a ll . .

” “
The kach ina leader said Yes M a sewi said This is no t all for you
, .
,
“

yet You w il l receive punishment and you will have to fast for thr ee
.

’
l 0 s of the times the sun comes up At the end you will a ll b ecom e.

really reborn After this is done we will regard y ou as we have done

.

”
b efore .Th e elder Twin said that at t he end of this time h e woul d
com e with his brother to Wen im a t s E veryone felt sorry for each .

o ther and fel t very b ad So they gathered and t he p eople brough t

.

prayer sticks to the katsin a and bo th sides confessed their wr ong

doin g and said prayers for each other Then the katsina left Wh en . .

they go t b ack to Wen im a t s thay all died again F or th ese 30 days

,
.

28
they were j ust alive enough t o b e abl e to reali z e their punishment .

T sit sa n it s took care of them d u ring this time .

19 A h in t here of p ur ga tory ; the w hole p a r agr ap h ha s a C a thol i c to n e : p u ni shme n t penanc e c o n fessi o n , , ,

p r ayer for somebody N or is sou l (see belo w) a term ge ner al ly use d by P ueblos
.
“ ”
.
 sm m a O R I G IN MYTH O F ACO MA 5 5;

Coun try Chief asked M a s ewi and O y oy ewi if th ey coul d bring th e .

” “
p eopl e alive and th ey said Yes w e can , S O all the b odies were , ,
. .

brough t into th e plaza They did with them as they had done with th e .

katsina bu t non e of th em came t o life Th e Twins had also mad e a

,
. :

mis t ake Th eir father had seen what th ey had done and had taken
.

taken away all th e power of their medicin e staff and arrowh ead after
th ey had finished with th e katsina An d th e hunting sticks had no . .

more p ower This is why they co u l d no t bring any of th e p eopl e b ack

.

to life SO M a sewi and Oy oy ewi said Well w e have fail ed What

.
,
“
, .

”
is t o b e don e n ow ? Country Chief and th e cha ia n y i said that i t
had b een laid down that if anything lik e t his happ ened c ertain r ul es , ,

w ere t o b e followed I a t iku said that at som e tim e w e woul d com e .

“

”
t o th e end of life Mayb e this is what has happ ened . SO t he .

m edicin e m en said that th ey wo u l d tak e care of that So th ey .

p ainted (pl 1 5 fig 2 a ) the faces Of th e m en and th e wom en [i e

.
, .
29
, . .
,
3°
th e m edicin e m en prepared the d ead for burial which wa s to tak e
pl ace th e day after d ea t h thus inaugurating th e funeral r it u a l 3L
, ,

p art Of which is describ ed at this p oint in th e narrative as follows ] ,

B efore th e cha ia ny i l eaves as many different kinds of food as possibl e ,

»

are procu r ed and offered A fire stick (p oker ) and an arrow p oint .

are placed on th e fl oor and for 4 days after d eath the soul of th e d ead
p erson is fed a littl e after each m eal After 4 days a medicin e man is .

call ed in to pu t th e fam ily through th e forget t ing c eremony (pl 1 5 32

.
,

'9 Cf W h i te 1932 p 137; a lso W h i te 1942 At L ag na the de c e a sed h a d the i r face pain ted w i th the i
. , , .
, . u s r

res p e c t i ve c l an des i g n s ( P arso n s 1923 p the sh a m an w i ll m ak e [the de ce a sed ] o th a t he m a y b , , .

“
s e

re c o gni ed ( B o a s 1928 p t 1 p 203) Commo n p eo p le a t Sia are n ot pain ted a t de a th but o ffi cia l members
z
”
, , .
,
. . ,
“

of c ult so ci et i es are pain ted ( S teve n so n 1894 p

”
The s ame p r ac t ice i s observed a t San t a A na ( W h i te , , .
,

ms ) an d a t Co c h i t i ( G ol d f k 1927 p
. At San to D om in go the de ceased are s ai d to be u npain ted
ran , , .

( W h i te 1935 p ,
an d there i s n o me n t i o n of face pain t in g a t San F el ip e ( W h i te 1932 pp 60
, .
, 3 , .

A ppare n tly fac e pain t in g of c ommo n p eo p le a t de a th i p r ac t iced o n ly t L a g na an d A c om a s a u .

8° In form an t s n ote W ome n h a ve the i r h air cut l i k e I a t i k w i th h ai r parted to re prese n t the M i l k y W a y

’
: u

over the forehe a d an d c ut w i th four c or n ers to re p rese n t the c eremo nia l 4 d a y p er i od Th i s i s do ne o I t ik

,
- . s a u

w il l re cog ni e them The face i s pain ted yello w w i th p olle n to in d icate a fem a le The red s p ots a re fo
z . . r

loo k s ; they pain t thus w he n dressed u p for the d ance N e ck l ac e be cause I t iku w e ars o n e D o w n y e agl .
, a . e

fe a ther in h ai r ( S W h i te . ee ,

A h i ny i i s p re pa red
c a a for a ceremo n y The b an gs are dr a w n u p in a to p k n ot The b l ac k an d w h i te
as . .

fac e pain t w a s p res cr i bed by I a t i ku ( C h i ny i w or k a t ni g ht so they can see far l i k e an o w l ) The t wo . a a . .

ch in str ip es are m a de by s cr a t ch in g a w a y the pain t The tur k ey fe a thers a t s i des of he a d a re pain ted gree n . .

B e a r cl a w n e ck l ace ; a rro w he a d re p rese n ts hea rt

- .

The ord inary m an i pain ted w i th the red str ip s of w a rr i or or hun ter H i s h ai r t also re p rese n ts t he
s e . cu

M il k y W a y Ab a lo n e p e n d an t The fe a thers a re c h i ut i k a [s pa rro w h a wk

. B o as 1928 p t 1 pp
.
, , , .
, .

29 2 E very m an k i lls o ne s p re a ds o t the t ai l fe a thers an d k ee p s them to be used w he n he d i es The

, u , .

cor n hus k in h i s h ai r sho w s he belo n gs to I t ik he h a s bee n ini t ia ted in to the k a ts ina [Ka ts ina ini t ia tes a u , .

a re referred to G i in ( W h i te 1932 p 71 ft n 5 7) a lthough th i s K eres an so ci ety i s not fou n d a t A c om a

as
’
u ra a , , .
, . .

E lse w here the s par ro w h awk fe ther i s used by th i s so ci ety At L a g na th i s so ci ety w a s closely asso cia te d
- a . u

w i th the k a ts ina P os i bly the so ci ety o nce fu nc t i o n ed a t A c om a an d p oss i bly the de a d w e ar s parro w ~
. s

h awk fe a thers to in d ica te th a t they are to be c ome k a ts ina O n F i rst M es a an d a t the L agun a c olo n y a t .

I slet a de e a ed a d lt m a les a re a rr ayed k a ts ina E C P ]

c s u as .
—
. . .

'1 Cf A c om a ( W h i te 1932 pp 137 38; P arso n s 1918 pp 176 180; W h i te 1942 L a gu na ( P arso n s 1920
. , , .
—
, , .
—
, , ,

pp 128 29; 1923 pp 216-19; B oa s 1928 p t 1 pp 203

.
-
, . San to D om in go ( W h i te 1935 pp 83 , , .
, .
, , .

San F el ip e ( W h i te 1932 pp 60 Sia ( S teve n so n 1894 pp 143

, 3 Co c h i t i ( D m t 1919 pp
, .
, , . u a r es , , .

166 1 70 ; G ol d f nk 1922 pp 65
— ra , , .

'2 Here an d else w here the in form an t appe ars to the term forget w here the eth n olog i st w oul d s a y
,
u se
“ ”

“
ex i e or c le anse
er c s
”
or Spani sh I n dians else w here w ould s a y l i m piarse
“
,
”
, as ,
“
.
”
 56 B U R E A U O F AM E R I CAN E TH N OLOG Y [ B U LL . 1 35

fig 2 . H e is given prayer sticks by th e fam ily He sweep s up

,
.

th e sand p ainting and takes ou t th e fire stick and the arrow p oin t and
,

buries th em so th e breath Of th e d ead p erson is removed from the

34 35
,

house .

The medicin e men rememb ered how Iatiku had show ed th em th e

sand p ainting of th e figure of th e eart h with th e h ead to th e east so , ,

they though t that prob ably m eant the b ody shoul d b e returned to
th e earth wi th the head in tha t direction and th e feet in the direction ,

the sun go es down SO this is th e way th e medicin e men planted th e.

b odies of th eir p eopl e so that th ey would b e reborn The word ,

.

”
“
pl an t is used in this sense in burials .

After this th e p eopl e b egan to quarrel They fo u n d many n ew .

36
b ad words to use against each o ther F igh ts and feuds arose . .

They did not like each oth er much any more They had heard what .

had b een said b etween Country Chief and T sit sa n it s and that t h e ,

katsina l ead er was coming b ack to t each the p eopl e how t o act in th e
sup ernatural manner of th e katsina B u t som e p eopl e were afraid . .

They were afraid that if th ey mad e a mistake and did no t fast j ust
37
right they wo u l d have to pa y with their life B ut others said every .

thing would b e all right L et us do as w e are asked and l earn to .

“
,
”
carry on as th ey wan t us t o th ey said So the p eopl e tha t did no t ,
.
,

wish to see that d ay come p acked up and l eft in small b ands or p er , ,

h ap s j ust man and wife woul d go away It is not kn own where th ey .

went and th ey were n ever heard of any more (This may acco u n t for .

the o ther trib es of Indians ; but this is n ot in the tradition ) Those .

willing to take instructions from th e katsina l ead er stayed .

SO th ey waited for th e d ay when th e katsina were to b e reborn ,

m aking a tally mark each d ay til l th ey go t three 1 0 s Wh en t h e ’

.

3 0 t h day was approaching Antelop e man call ed all of his p eopl e t o ,

g ether and told them what h e and T sit s a n it s had talked abou t th e —

katsina b eing reb orn and that th e p eopl e were to help in their reb irth
and still b elieve in them So th e p eopl e mad e prayer sticks and .

brought th em t o th e al tar of Antelop e man who took them and ,

p rayed to th e katsina a skm g th em t o come and visit his p eopl e Wh en ,

.

th e 3 0 d ays w ere up M a sewi and O y oy ewi went to Wen im a t s and with

,

their p rayers gave n ew life t o th e katsina Wh en th ey go t to th e t op .

ab ov e Wen im a t s th ey cri ed ou t saying All cloud s in th e north all , ,

“
,

I n form an t s n ote Th i s groove in the ro c k I t ik u m a de w he n she w a s ab an do n ed by her s i ster S he

'
: a .

performed the ceremo n y in order to forget L a ter I t ik t aught p eo p le to p erform the ceremo n y in order . a u

t o forget w h a tever they w i shed inc lud in g the de a d ( Cf P a rso n s 1923 p

, At L a gu na a p ebble w a s . .
, , .

s hoved alo n g a S i m i l ar figure c ut in to the ro c k ; but here the r i tu al w a s for p rog n ost ica t i o n in S ic k ness I .

t he p ebble sl ip s from u n der the foot the pa t i e n t w i ll d i e , .

'4A cc ord in g to others the arro w p o in t i retur n ed t o the rel a t i ves

, s .

'0T sat "

Th i s w ord i s l o used for soul
s . a s
“
.
”

80I h a ve n ever su cceeded in u ncover in g a mo n g the K eres an y b a d w ords e x ce p t w i t c h k na d y iy " "

, a a a ,

an d ev i l S pi r i t c oa d y m L A W
“
,
”
r a .
—
. . .

37I t i s a c ommo n P ueblo n ot i o n th a t i f o n e does not observe r i tu al rules fai thfully he is l i k ely to s ic k e n
, ,

a n d perh ap s d i e .
ST I R L I N G O R I G IN MYTH O F ACO MA 57

clouds in the west all clouds in th e sou th all clouds in th e east that
, ,
”
ha v e b een asl eep all this time com e awake ! And the katsina awoke , .

Al so those who had b een asl eep in Wen im a t s came awake Th e .

clouds rested b ecause th ey had no on e to pray to them whil e th e

ka t sina sl ep t Thus all the katsina aw oke in good h ealth (The
. .

Kopisht a iy a and Koshari and a ll the r u l ers were affected when th e

katsina were kill ed Th ey are all p artn ers ) . .

An telop e M an s prayer sticks were already there and were received

’

by th e katsina l eader Th e katsina took them and prayed to the .

p eople and smok ed th e cigarettes t o reestablish co n tact T sit sa nit s .

told the katsina th ey w ere not t o go to the village any more He sent .

G om a iowish to tell th e p eopl e that h e ( T sit sa nit s ) was coming alone

” “
on th e fo u rth d ay t o in itiat e them to i m itate to give ,

them th e strength and right to act th e katsina way ) G om a iowish .

took the message to th e p eopl e He was in a very good humor and told .

them that the katsina l ead er was t o come alone in 4 d ays and for them ,

to wait a n d pur ify th emselves a n d prepare a feast for hi s co mi ng .

They un derstood that th ey were all going to b e ini tiated .

O n th e fourth d ay T sit sa nit s came Antelop e M an s a ltar was all .

’

set and everything was ready for him G om a iowish came along wi th .

T sit s a ni t s and brought a lot of feather down All the p eopl e went into .

th e kiva and T sit sa nit s came with G om a iowish Th e song b egan . .

Th e p eopl e were brought up one at a time and T sit sa nit s struck them
38
fo u r ti m es wi th th e yucca Th e G om a iowish who held them whil e .
,

they were b eing struck tied feather down on th eir h eads Th ey were , .

then given advice by T sit s a nit s as to how to make masks They were .

to duplicate the Ones they had seen th e katsina wearing Y ou have .

“

seen th e feathers you have seen how they are p ain te d and how they
, ,

wear th eir costum es You will do the same way and this you are to .

”
carry on into the fut u re as long as there is life He instructed them .

to fast 4 d ays 8 d ays or 1 2 d ays according to what they were d oing

, , , .

D u ring these fast d a ys th ey were not to touch any woman and were ,

to pur ify themselves every d ay by vomitin g F our days they were to .

fast and pur ify their systems by vomitin g on the fourth d ay to pray ,

to Wen im a t s on th e fifth day still fasting to bring the masks to th e kiva

, .

Now th ey are ready makin g new dance songs and fixin g masks p ain ting ,

th em etc making n ew equipment O n the eighth d ay th e represent

,
. .

atives (katsina cha ia n yi) [i e th e p ersons imp ersonating th e katsina ] . .

,

com e Th ey d ance a day and a half and th e next d ay th ey are sent b ack
.

to Wen im a t s F rom then on 8 d ays more of fasting N O mi xing

.
, .

with p eopl e n o women ,

They start eating though th e d ay they come .
, ,

out on th e fourth d ay All this was l aid do wn as rul es and a ll of th e

.

p eopl e u n d erstood them Some of the p eople were not satisfied .

35 Of. W h ite , 1932, pp . 71— 75 .

4 2 6 7 0 1— 42— 5
58 B U R E A U O F AME R I CAN E TH N OLOG Y [Bu m 135

b ecause they had no power h aving b ee n afrai d to participate ; oth ers

,

were quite satisfied .

After all this was done Antelop e M an though t of trying i t ou t to see

,

how i t would work SO the m en who were willing to take part met in
.

th e kiva Country Chief instructed the men to make masks saying

.
,

that th ey had to b e brought to l ife b efore th ey could b e used Th e .

“

mask you will mak e will b elong to yourself Name i t for whatever .

”
katsin a you want to represent Th ey tri ed many different s kins but
.

they mad e th e b est ones O f buffalo skin (th ey w ere tough and h eavy ) .

Those mad e of buckskin did not look well and had to b e mad e over .

It took a long time to make this first set of masks Some of th e men .

laughed at those who could not make them and many got discour aged
and l eft Some made very funny masks bu t they p ersisted They
. .

sewed the bu fl a lo skin in the sh ap e of a mask They found i t was b est .

to fill them with dry earth and tamp i t down giving them a smooth ,

sh ap e It took a long time to dry th em The next work was t o pain t

. .

them but they di d n ot know j ust where t o get th e p aint They had
,
.

to do a l ot of exp erimenting b efore they were fin ished But th ey could .

do anything with them b ecause th ey were n ot yet sacred However .

,

they fixed them as nearly as they coul d t o represent the katsina they
wanted They help ed on e another and in this way they g ot some
.

”
fi nishe d It will b e up to ou r fathers the cha ia nyi th ey said
.
“
, , .

”
“
Th ey are the ones who know b etter than we what t o do .

SO the men who were t o take p art mad e prayer sticks which they
gave to Country Chi ef to present to the cha ia n yi asking their aid , .

Country Chi ef wen t to Flint C ha ia nyi and F ire C ha ia nyi That nigh t .

the cha ia nyi took the prayer sticks and said they would help Th ey .

s et the time for the fourth night ; then th ey would help to bring the

masks al ive so as really to represent th e katsina All waited th e com .

ing O f the four th day The cha ia n yi were prep a r ing their altars d uring
.

these 4 d ays When all was ready their songs were fini shed Th e
.
, .

men who had mad e masks to b e brought al ive were waiting in the ki va .

Word was sent th em t o bring th em t o the various cha ia nyi altars .

The cha ia n y i went through their ceremoni es and gave life to the
masks j ust as th ey ha d d one to th e fetishes on their altars They
, .

named the masks for the katsina each represented N O on e bu t th e .

m edicine m en was present at th e altars ; th e men to whom th e masks

b elonged were waiting in th e ki va When th e cha ia n yi had fi nish ed .

giving life to each mask they would blow it to the own er a nd then give
,

i t to him say ing This is n ew real and i t has the same power as th e
, ,
“

real katsina You must take good care Of it a n d not neglect it and
.
,

most of all this is going to b e secret from this day on This means that
, .

t he children and the ones who are not initiated must not know abou t
60 B U R E A U O F AME R I CAN E TH N O L O GY [ B U LL 1 3 5 .

that it was G aiya katsina (Mixed katsina i e all the different kinds ,
. .
,
”
of katsina ) This group still comes
. .

Whil e G om a iowish was in the plaza th e other katsina imp ersonators ,

were ou t in th e country hidd en from th e pu eblo They were pu tting ,

.

on their masks and costumes each on e praying t o the katsina h e was ,

representing and talking l ike th at katsin a Then they s tarted toward .

the pueblo singing ,

.

Soon the p eople heard them The childre n and uni ni tiated were .

much afr a id as they did not know whether or no t the katsin a were
,

going to kill p eople again They were trembling from their r ecoll ec .

tions So Coun try Chief cried ou t and told th e p eople that the
.

katsina were visiting them and for them to b e p olite to quit playing , ,

and p ay attention When the katsina came in sight all the p eople as
.

usual brough t out sacred corn meal and mad e a p ath for them into
the pueb l o They said prayers that th ey made up themselves
. .

An telop e M an went forth to meet them and spoke to them in the same
words h e had used in greeting th e re a l katsina He welcomed them .

into th e plaza He led them in a row to the north side of the plaza
.

where they always danced first The O flicer s had prep ared th ings .

for them in the kiva where they were t o b e taken to rest after th e dance .

SO they danced the katsi n a dance Al l was done in direct im i tation .

of the real katsina They danced four times in the north west south
.
, ,

and east After this t hey were brought into the kiva to rest
. .

In th e west side of the kiva skins Of different animals were laid ou t ,

to form a b ench s kins of lion b u ff alo or hea r —

The dancers took , , .

off their masks and placed them on these skins Coun try Chi ef a n d .

his Officers had tob acco re a dy and gave all the dancers a smoke The .

dancers prep ared the songs they were to sin g next E ach time they .

put on the masks to go ou t again th ey would rep eat the words they ,

had said the fir s t time They went ou t the second tim e and danced .

four times as b efore in the plaza I t was now about mid day so they .
-
,
‘o
went in ag a in to r est f Country Chief anno u nced that th e p eople
should also g o and rest that they were to stay in their houses and not ,

come ou t until the katsin a came ou t The ol d women who kn ew a b ou t .

the d ancers brough t in food for them “1

Wh en food w a s brough t in .
,

3' Inform an t s n ote O n some o ccas i o n s w he n the k a tsina c ome to A com a there w il l be a gr ou p of 20 or 30
’
:

of the s a me k in d N o w ad ays there a re m an y k i v as an d e ac h one w i ll re p rese n t o nly o n e k in d a t a t i me or

.
,

p erh ap s t w o S omet imes i f i t i s n e cess ary to h a ve more m as k s they m a y borro w them from an other k i v a
.
, , .

At A c om a all m as k s are k e p t in k i v a an d m a y be t ak e n out o n ly for c eremo ni es M as k s e not the p ro p erty . ar

of in d i v i du a ls.
[M embers of the k ehin org ani a t i o n a t Z u fi i own d anc e m as k s but n o w here a mo n g K er es
a a z ,

is there in d i v i du a l o w n ersh ip of m a s k s ) M a s k s a re k e p t in a room p l a stered shut [in the c ustody e i th er of

.
,

k i v a c h i efs o of med icine me n] There are four rooms in A com a k i v as ; three of them are p l astered u p T w o
r . .

k i v a s in A c om a h a ve alta rs [M a ha ot s i s p rob a bly o n e of them p erh ap s the c h amber of the F ire so ciety is
u r ,

the other S ee p rev i ous n ote o n A c om a k i v as p

. The ch ia nyi k ee p s the alt ar in his o w n house fi t s i t
, . a ,

u p for c eremo ni es .

4° I n form an t s n ote : Tod ay they d ance 10 t i mes before n oo n

’
.

‘1 At A c om a tod ay the m as k ed d ancers e a t outdoors but beh in d the c hur c h ( W h i te 1932 p 83) At San to , , , .

D om in go an d a t San F el ip e the m ask ed d ancers e a t in a house et as i de for them All S p e c t a tors es p e cia lly s .
,

w ome n an d c h i ldre n must go in doors O ld w ome n br ing food to the w ar c h i ef s hel pers w ho t ak e i t to the
, .
’

d ancers ( W h i te 1935 pp 96 97; W h i te 1932 a p

, , .
—
, , .
S TI R L I G N OR I G IN M YT H O F AC O MA 61

Antelop e Man stood up and Offered it first to the real ka t sin a then to ,

the masks on the b ench After a short whil e th e dancers were told .
,

to break their fast Since th e nigh t b efore at midnigh t they had not
.

b een allowed to drink any water .

D ur ing the time the dancers were in the kiva the old women who knew
[that th e dancers were men ] would bring presents to any dancer they
selected and tell him t o present them to th e household they named .

Th e da n cer wo u ld then have to rememb er and make these presents .

E ach time t h ey came out th e dancers woul d bring ou t some of these ,

gifts and present them (After th e third dance these gifts are pre
.

sented ) .

Wh en they came out the fourth tim e the sun was settin g They , .

presented the peopl e with more thin gs and the d ance was over , .

An telop e Man told the p eopl e to brin g prayer sticks and place them in
a b asket in the plaza Wh en this was done Antelop e Man gave this
.
,

b asket of prayer sticks to G om a iowish to take with him After the .

last dance was over the dancers made presents as the real katsin a had
,

done takin g O ff all th eir costume excep t the mask and presenting i t
, ,

to memb ers Of their own household or t o t he women that knew [abou t

the dancers ] so they wo u l d get i t b ack The n one by on e as they dis
, .

posed Of their clo thes the katsin a woul d run O ff over the desert shout
,

ing The shouts grew fainter as the katsina strung ou t over the desert
.

and disapp eared in the distance G om a iowish took along the b asket .

O f prayer sticks .

(Wh en they reach th e place wh ere they are to un mask they lift the ,

masks half Off j ust over the eyes then take some prayer sticks from
— —

the b asket and go O ff by themselves to pray E ach on e says N ow I .

,
“
,

b elieve that y ou have finish ed your work G o b ack happily to Weni .

mats ! Take wi th y ou a ll which b elongs to you and everything that is

sacred to y ou L et me not b e troubled by your power retur ning to
.

”
haunt me in my dreams Then he takes off his mask and motions .

four times to Wen im a t s saying L et me retur n to my p eopl e l ike a

42
, ,
“

common human D O not blame me for what I have b een do ing L et

. .

nothing wrong happ en b ecause I h ave imitated you But let me have .

”
good health long life and th e gifts you have brought
,
Then they
,
.

bury the prayer stick s There is a big crevice at Acoma where today —

prayer sticks are thrown down Then they take O ff the feathers that —

a r e on the masks and p ut the masks in shap e to carry home Th ey .

w ai t until dark when they scatter ou t and retur n on e at a time from , ,

different directions Then they go to kiva and tur n in the masks )

. .

Antelop e M a n thank ed the men who h ad taken p art and told them
a ll h ad gone well bu t that they were to b e cont inent for 8 days
,
These .

were th e instru ctions to An telop e M an from the real T sit sa n it s If .

4: Cf W h i te
.
, 1932, p . 87 .
62 B U R E A U O F AM E R I CAN E TH N OLOG Y [BU LL . 1 35

anyone broke these rules even after going through all this hardship , ,

he would n ot get any of the blessin gs for which he had a sked ; he migh t
even shorten his life and die .

After this all wen t well and it began rain in g and rained at frequent
,

intervals E verythin g went on all righ t and during that summer and
.

fall th e p eopl e had plenty of everyth ing The peopl e were stil l at .

White House .

In th e w inter An telop e Man though of tryin g ou t the Kopisht a iy a .

Country Chief ca ll ed out that the p eople should make prayer sticks to
call the K O pish t a iy a SO after vomitin g for 4 days the men who were
.
, ,

to take part met again in kiva They made prayer sticks (pl 1 4 fig 1 ) . .
, .

(There are no seeds in the Acoma KO pish

43
and prepared th e masks .

44
taiya masks as at L aguna ) They worked for 4 days in kiva They . .

made songs different from the katsin a songs They were not songs for .

dancin g but for manliness (ha chts ia ) .

After 4 days in kiva the imp ersonators left at midnight and went ou t ,

toward the east takin g their masks and costumes with them ; they
,

p ainted up in kiva b efore leavin g They went ou t into the coun try .

(O ne of the KO pisht a iy a is female although

45
away from t he p eople .
,

impersonated by a man ) Coun try Chief told the p eople that on t he .

fo urth day they were to e xp ect the K opisht a iy a to visit them from the
east .

The Kopisht a iy a imp ersonato r s got ready j us t as the katsin a im per

son a t or s had done But their prayer sticks were different b e ing made
.
,

of hard wood to represent masculinity They were painted d ifl er en t l y .

and had different feathers These men went ou t in p a irs in different .

places in the east to hide They dressed and prayed asking the .
,

KO pisht a iy a t o help them They adop ted the yell and accent of t he .

Kopisht a iy a they were to represent They were instructed to b e s ur e .

to co me near the pu eblo in p air s and to meet j ust b efore sun -u p so they ,

could enter j ust b efore sunr ise It was very cold and as soon as t he .

men were dressed they started running to keep warm When they go t .

together ne ar the pueblo they all went in together Antelop e M a n , .

a cted as b efore Op ening the road with corn meal , (They come in .

p airs they r u n and turn b ack to keep warm run and turn back shout
, , ,

ing the whil e ) 46

.

When the Kopisht a iy a fir st came they brought all kin ds of ever ,

green trees leavin g them in the pla z a for the p eople to make a tea Of
,

them and purify themselves Some of the real KO pisht a iy a when they .
,

came showed manliness by bringin g cactus on their b acks others car

, ,

I n form an t s n ote The m as k s used for k a ts ina i m p erso na t i o n are the s ame th a t are used for the Kopish
'
:
“

t ai y a ; they e merely pain ted an d de cor a ted d ifi e en t l y [S ee W h i te 1932 p 8 b an d p l 10

ar r .
”
, , .
, , .
,

‘4 L gu na G om a io i sh m a sk s h a ve k n obs o n them c o n t ainin g seeds The in form an t must be c o n fus in g

a vi .

K Opi ht iy a m a s k s here w i th G om iowi h m a s k s for the former h a ve not bee n re p orted from L a gun a or
s a a s , ,

in deed from an y other K eres an p ueblo

, .

‘5 Cf p 16
. . .

‘0 C f W h i te 1932 pp 85 88 ; B o a s 1928 p t 1 p 20 1
.
, , .
—
, , .
, . .
S urn a m e O R I G IN MY TH O F ACO MA 63

ried big chunks Of ice (Anyone wantin g bravery will squee z e up .

again st the Kopisht a iy a with the cactus so as to give him manl iness ) .

K opisht a iy a still do thi s The real Kopisht a iy a got real snow to .

scatter a roun d Now they bring cactus fluff t o represent snow

. .

The Kopisht a iy a were led in to the pueblo j ust b efore sun u p They -
.

pl a nted all that they had brought and distributed seeds to the people .

Th e p eople would come up and break some pieces from the evergreen
bough s brin g them home and boil them to purify themselves with the
,

decoction As soon as the sun app eared the KO pisht a iy a left the
.
,

pueblo Their spir its however remain ed in the kiva for 4 days ; th e
.
, ,

p eopl e were t o c a re for and feed them these 4 days (Nowadays the .

Kopisht a iy a g o into the kiva They do not send their masks away .

’
a nd take the power from them bu t brin g them still vitali z ed to the kiva ,

for the 4 days It is n ot told in tradition that the altar was set up
.

dur ing thi s time as is done n ow D ur ing these 4 days they take food
, .
,

and feed the masks and when they smoke they give it first to the masks
, .

They also make prayer sticks O n the four th day the masks are taken .

ou t secretly with the prayer sticks Wh en they reach t he co u ntry .

“
they place th e masks facing east saying It is time for y ou to retur n to , ,

H a ku oik u cha ha Take b ack what b elongs to y ou

. D o not haun t me . .

D O n ot take from me the seeds y ou have brought or the blessin gs of

”
manl iness Then the four motions to the east are made and they
.
,
”
say Now go and retur n
,
The prayer sticks are planted Then t he . .

feathers are taken from the mask and put in order and the mask has ,

b ecome devi tali z ed Then they brin g the masks b ack to kiva An te
. .

lop e Man receives them and bids them good will tellin g them that a ll ,

has gone well Then he says a prayer and allows them to go

.
(F or .

1 2 days they must keep away from women If the rul e is broken their .
,

life will b e shortened and p r ayers will not b e answered ) .

E verythin g went well and dur ing the winter there was plenty of
snow which help ed them catch game Weapons were not strong at
,
.

this tim e so the snow was a help

,
.

A long time p assed and there were more a n d more memb ers in the ,

katsin a and K O pisht a iy a group An telop e Man gave all of them .

au thority to bring in o thers to b e initiated They had this au thority .

for like the cha ia n y i they were agents of sup ern atural power
, ,
SO .

Antelop e M an would call in differen t men a t di fferen t t im es a n d tell

them secre tly what to do He revealed t o them how th ings were don e .

and asked if they would b ecome memb ers He woul d relate every .

thing tha t had happened how the p eople had done wrong and how
47
, ,

they are n ow im itating the real katsin a who can no longer come in ,

per son Antelop e Man would advise the initiate no t to take this
.

ligh tly no t to mock bu t t o b elieve He told them the men who r epr e
, ,
.

47The caci que ( An telo p e c h i ef) a t A c om a tod ay t ells ini t ia tes in to t he k a ts ina org ani a t i o n everyt h in g z
“

a bout t he k a ts ina ( W h i te 1932 pp 74

”
, , .
64 B U R E A U O F AM E R I C AN E TH N OLOG Y [ B U LL 1 3 5 .

sen ted the katsin a had power a n d had the righ t to k ill any person
who j oked abou t them or mocked them He told them they should .

n ot tell anyone no t initia ted that so an d so is a katsin a -

Thus many
-
.

men came and wished t o b ecome members Of the ka tsina group .

A long time p assed and many children grew up M en who wished .

t o become katsin a were brough t in to kiva to learn from those who

were already memb ers They were instructed in makin g m a sks
.
,

prayer sticks songs an d prayers The men who came in would

, ,
.

selec t someo n e to teach them U sually relatives would in struct .

relatives Coun try Chief would take sacred co r n meal a n d go to a

.

48
member of the society bringing on e or two b oys whom he wished to
,
“
initiate sayin g to the memb er he selected to reach them
,
I have ,

brought you a son (or sons ) (giving name and clan ) Y ou are to b e .

their fa ther Y ou are to teach them the secrets Of your socie ty and
.

you are to help them make their masks and see that they make no
”
serious mistakes Co u n tr y Chief again asked the cha ia ny i to give
.

l ife to the new m a sks tha t were made which was done as b efore ,
.

E very thing followed the same course excep t that new memb ers were
initiated ou t in the coun try where they pu t on the ir masks by the ,

member chosen to d o the initiatin g (The initiator hits the initiate

.

ha r d four times on the b ack After the n ew member is struck h e is

.

supposed to yell like a kats in a In this way a man is in itiated in to .

the socie ty for life New memb ers are given the same privileges as
.

O l d memb ers ) .

Coun try Chief saw there was too much work in distribu tin g the
gifts so he thought of call ing on the Koshari He asked two cha ia n y i .

t o represen t Koshari He gave them tob acco and corn meal asking
.
,
“
them t o represen t Koshari telling them You are to give cigarettes , ,
”
to whomever y ou wish to select to b e Koshari So the cha ia ny i .

took the cigarettes that were given them by Coun try Chief to trap
some men They wen t from man to man S ay in g Mayb e y ou would
.
, ,
“

”
lik e a smoke ? Instead of giving a smoke to the man who accep ted ,

the cha ia ny i trapp ed him They caugh t two men in this way and
.

n o tified Coun try Chief tha t these t wo men were t o b e initiated .

When Coun try Chief was ready for these t wo men he told the ,

cha ia ny i to bring them Coun try Chief an d the cha ia ny i told them
.

what to do to represen t Koshari The men did no t l ike it and tried .

to b ack ou t Bu t they were told

. You have b een caugh t by the
,
“

sacred tob acco and unless you go on with this you will b e haun ted ,
”
by the Koshari whose spirit was in the smoke SO the men though t .

i t best to go on with it The katsin a were to come the next day so

.
,

th e two young m en were brough t b efore Coun try Chief who had told ,

the cha ia n y i to tell the young men to come do wn in to the kiva head
first (Tha t is why they talk backward ) The men did this as b es t
. .

4' There are five k a ts ina d ance grou p s a t A com a There i n o Kac h ina so ci ety
. t Zu d i
s
“ ”
asa .
sp a m -
a O R I G IN MYTH O F ACO MA 65

they could Coun try Chief had previously prepared medicin e whi ch
.

h e se t b efore them He had al r eady worked with the songs a nd

.

prayers The cha ia n y i sang the songs whi ch they had prepared
. .

E ach time when a certain p art in the so n g was reached some of the ,

medicin e was sprin kl ed over the two initiates After the songs the .
,

cha ia n y i took the two men a n d ( before they started sin ging they had

taken O ff all their clo thes ) p ainted their faces with white clay and with
black circles aro u nd their eyes and mou ths an d then their b odies with
black horizon tal s tr ip es Their hair was tied stan din g up in two
.

bunch es j ust like the real Koshari These bunches Of hair represented
,
.

the clouds The cha ia ny i had skinn ed two small birds called shuti
.

[Canyon wren ] and had left the he a rts in These had b een d ried and .

were fetishes They also prep ared two o ther birds called shp a ti
.

(mocking b irds ) which were hun g ab ou t their neck as a necklace

, .

This fetish was to give them power to talk fast and chatter and mimic
lik e the mockin g bird In thi s way the two men were initiated . .

They were to b e heads O f t he Koshari They were to initiate each .

his eldest son and anyone who wished to b ecome a memb er The .

cha ia n y i told them they were t o represen t the real Koshari who had ,

the hab it of goin g wherever they please d and they would b e allowed ,

to go even in the most sacred places You will also have the power .
“

of a cha ia n y i E ven if the cha ia ny i has made medic ine y ou ca n go

.
,

in and take i t withou t p ermission an d go ou t a n d cure anyone you

”
wish wi th it ( Nowa d ays the Koshari will sometim es go to t he
.

medicine b owl suck up some of the medicine and administer it to the

, ,

p a tien t through his mouth ) The cha ia n y i told the men they were .

t o kn ow n o sadn ess and were t o know n o p ain even if hurt They .

were to kn ow no sickn ess ( If someone in a household is unhappy or

.

sick frequen tly they prefer t o call on a Koshari ra ther than on a

medicine man ) .

The cha ia n y i also made on e hon a n i for the t wo of them ; all o ther s
later could u se i t I t was p assed t o the on e first initiated as he was to
.

b e head of the Koshari This ceremony took all nigh t B y this time
. .

G om a iowish had come bringin g the message tha t the Koshari were
coming When they h eard him in the plaza the Koshari rushed out
.
,

and cl imb ed up on the housetop yelling Wh en they saw G om a io .

wish they j um ped down and were the first to meet him
,
They asked .

”
hi m,
Mayb e y ou wan t some thing here ? G om a iowish said I wan t
“
,
“

An telop e Man an d Coun try Chief ”

Well we will ge t them ”
The .
“
,
.

Koshari foun d An telop e Man a n d Coun try Chief and told them tha t ,

someone wanted to see them a n d to w a i t in the pla z a Coun try .

Chief and An telop e Man n ow met G om a iowish an d wen t on with their

ri tual wh ile the Koshari stood aroun d makin g j okes As was the
, .

cu stom County Chief told th e m ess a g e G om a iow ish h a d brough t by

, ,
66 B U RE AU or AM E R I CAN E TH N OLOG Y [ B U LL 1 3 5
.

crying it up th e street T he Kosh ari cam e b ehind moc king him .

,

twisting his statements and reversing the meaning ,

.

Then th e ka tsin a came and the Koshari rushed ou t ahead of every

on e to mee t them O n mee ting them they asked if they were the
.

katsin a They said yes so the Koshari b egan spr inkling corn meal
.
,

a n d lead ing them to the pueblo E very thing followed in the usual .

way bu t this time there was a larger group Of dancers The Koshari
,
.

a cted as in terpre ters for the katsina to the p eople The kats ina used .

sign language tha t the Koshari un derstood ( Now they are no t S O .

secret and sp eak t o them ) The katsin a n ever sp eak The Koshari . .

took the presen ts from the katsin a and distribu ted them to the p eople ,

so the p eople would no t see the katsina too closely They dan ced all .

d ay Tow a rd the last dance ( the day wen t as b efore ) the katsin a
.

were to thr ow up gifts The Koshari saw the p eople were crowding
.

up t oo near the katsin a so they though t of making a boun dary l ine

that the p eople were n ot to cross and they told the p eople that was
their trap If any stepp ed over the line they would take him and make
.

him a Koshari In this way they kep t the p eople back This line
. .

was made O f ashes They were always very careful to destroy the
.

line after each dance All wen t well the sun was se ttin g and the
.
,

customa r y ceremony O f praying took place and the katsin a left The , .

dancers went ou t to the hidin g place and un masked with the sam e
ceremo n ies as b efore and re turn ed the masks to the kiva .

This is th e w a y the katsina are stil l represented in the pu eblo .

F or a long tim e it went on thus and all was well Som etim e after .

ward a sickn ess fell up on th e p eopl e at Whi te House and for th e first
,

tim e sick ness brought d eath to many p eopl e Th e p op ul ation d e .

creased rapidly Th e cha ia ny i called this sickn ess u shpor on i I t was

. .

a disease wi t h blisters all over th e b ody Th e cha ia ny i

did their b est t o cure i t bu t i t was too much for them Th e p eopl e
,
.

grew very unhappy as th ey were dying off fast and they did n ot go
,

through the prop er burial ceremonies Wh en a p erson died they j ust .

wrapp ed him up and th e family buri ed him The Twins M a sewi and .
,

Oy oy ewi wer e th e only ones who did n ot get sick

, This was prob ably .

b ecause of the power of their father They tried their p ower on the .

sickness bu t i t did no t always work SO th ey tried hard er and hard er

, .

each tim e until th ey had saved som e of their p eopl e and they managed
to check th e disease .

The Twins had b een traveling around a lo t and had kno wn o ther
p eopl e so at this tim e th ey thought they woul d go and l earn wh ether
,

these o ther p eopl e were sick or not They w en t northwest and south .

eas t all around and found many p eopl e Non e had th e sickness
, , . .

M a sewi and Oy oy ewi were much hated by th ese o th er p eopl e who did ,

no t know them So th ey cam e b ack to their p eopl e and called a meet

.

ing of th e C ha ia ny i Country C hi ef and Antelop e Man Th ey said

, , .
68 B U R E A U O F AM E R I CAN E TH N OLOG Y [ B U LL 1 3 5
.

rear All th e p eopl e that cam e walked over stepp ing on a moun tain
.
,

and vall ey in turn The two cha ia ny i on th e sou th had the ir two
.

feathers and would brush Off th e S ickness of each p erson as b e a p

,

pr oa ched Th e cha ia n y i expla ined how t h e p eopl e were to stop first

.

halfway on th e moun tain then on th e top then in th e vall ey then , , ,

halfway up etc (fig Th e cha ia ny i woul d say as th ey brushed

,
. .
,
5°
them Off Come R aven ! You represent th e whirlwind sw eep away
,
“
, ,

from us this disease and all diseases and sadn ess You are the on e who .

”
has th e real power to do this They wo u ld rep eat this for each p erson .

tha t approached to cross t he sand p aintin g Two cha ia ny i were at th e .

o ther end Of the sand p ainting Th ey were holding two yucca pla n ts .

cut off at th e roo t and holding th em on th e ground as though growing .

When th e p erson cam e over the fourth mountain h e wo u l d S pit his ,

sadness in t o th e middl e of th e pl ant Two o th er cha ia ny i w ere placed .

a t this end where l aid ou t on th e ground were y u cca l eaves tied a t th e

, ,

F I GU RE 5 .
—
F r a me m a de of y u cca p l a n ts used in r i te of e x or ci sm
, .

four corners (fi g Th e p erson step s into th e frame Th e cha ia ny i

. .

swing it four tim es b ackward and spil l ou t his sickn ess b ehin d him .

After p assing through th e fram e th ey w ere told to p ass on to a high ,

place where there were t wo more C ha ia ny i B efore going th ere they .

were to pick up any Obj ect that caugh t their eye any stick or sto n e , ,

and then t o brush themselves with th e Obj ect th ey had picked up ,

sp eaking to i t to take away sickness and sorrow 51

F rom th ere th ey .

were allowed to go on All th e p eopl e did th e sam e a nd the cha ia nyi .

buried th e Obj ects carrying th e sickness in th e hol e that had b een dug
b etween th em Th e medicin e m en finished their work by destroying
.

the mountains and finally b a n ishing th e sickness L ast of all th e .

cha ia n y i did all of this t o eac h o ther Then they mad e four marks on .

50 P rob ably h y t a
° ’
ih t e W h i rl w in d ol d m n ( of B
’
a c c tr cu n y a
’
1928 p t 2 p 190 ll 19
‘
crs , a . ees, , .
, .
, .
,

61 Th i s i the r i te observe d by other P ueblos an d by N a v aho o n a j o rn ey I t i s S outh Amer ican p

s u . r a ct ice

a lso There a mo ng A n de an p eo ples the st ick s or sto n es a re left in a pi le

.
, , .
ST I R L I N G ] O R I G IN MY TH or ACOMA 69

th e ground wi th an arrowh ead as a b arrier to disease 53 blocking

52
, ,

their trail Th ey trav el ed for a long tim e slowly as th ey were on foot

.
, ,

and h eav il y burd ened They came to a place they named Wash .
’

54
pa shuk a ( sag e b asin ) Th ey foun d water there and th e country was .

b eau tiful So Country Chief said to th e p eopl e We will stop here

.
,
“

”
for 4 years and mak e a p u eblo ; here w e will take a long rest SO t h ey .

mad e houses with stones and settl ed down th ey buil t their kivas car , ,

ried on their ceremonies and lived as b efore ,

.

Wh il e th ey were living at Wa shpa shu ka th e Twins M a s ewi and , ,

Oy oy ew i travel ed around th e country a great d e a l

,
D uring their .

wand erings th ey found a group of katsina b elongin g to th e Corn cl an

and th ese katsina had d ifferent nam es So wh en M a sewi and Oy oy ewi .

cam e b ack and rep orted that th ey ha d found som e real katsina th e ,
“
Co r n clan stepp ed up and said Th ey wi l l b elong to us t h ey are ou r , ,

rel atives We will b e their friend s.

”
So th e Cor n cl an nawai (head .

m an ) n ot knowing how to call thes e katsin a wen t to a cha ia ny i and

, ,

asked him for ad v ic e should h e make a n al tar for them ? C ha ia n y i said , ,

“
Why n ot ? They are real katsin a they have to hav e an altar ”
, .

Thus th e cha ia n y i told Corn clan man that h e woul d have t o have an
al tar for himself for withou t i t h e could no t call th e katsina SO th e , .

cha ia n y i in structed th e Corn clan man how to mak e an al tar and told ,

him to get yo u ng sprou ts of oak abou t a year old .

M a s ewi and Oy oy ewi said that these katsina carried canes so th e ,

cha ia n yi told hi m to b end th ese oa k sprouts like a cane (crook ) The .

Twins describ ed them and they mad e several lik e them Th e cha ia n yi .

mad e four b onani to b e with thi s altar bu t they were t o lie fl at (as ,

corn is piled ) and not set up on end .

O ne Of th e katsin a always h ad fire with him H e wa s call ed .

Shu r a cha 55
(pl 1 lower right ) He was small and he also had a
’
.
,
.

li ttl e canteen always miraculously full of water S O they though t Of

,
.

c a ll ing him to bring some of this water to place in th e j ar b elonging to

An telop e M an so th e p eopl e would n ever b e out of water and to ,

b ring some of his fir e so that they could h ave him buil d a fire with i t ,

in the center of t he pla z a from whi ch th e p eopl e could all ligh t their ,

h earths and in thi s way always have fire .

5? The i m perso na tor of the K opisht a iy a dr aw s four l in es on the groun d w i th a flin t bet w ee n himself an d
his m a s k a t the c o nc lus i o n of the c eremo n y ( W h i te 1932 p T h is is a c ommo n P ueblo w a y of se par a t in g , , .

o ne s self from someth ing s ac red or inj ur i ous

’
.

‘3 I nf orm an t s n ote Th i s method of gett in g r i d of d i se ase is st ill foll o w ed W he n another v ill age i s v i s i ted
’
: .

the v i s i tor o n le a v in g b rushes s ic k n ess off an d le a ves i t beh in d N o s an d pain t in g i s us e d . .

O f W hite 1932 p 145 S teve n so n re n ders wa sh pa cac tus ( S teve nso n 1894 p Ban del ier
54
’ “ ”
. , , . . , , . ,

“
b u ff alo gr ass [B l bil i s d ct yloid ] ( Ban del i er 1940 vol 2 p
”
u a Sia inf orm an t i de n tified i t w i th the
a es , , .
, .

Spanish ha m oo s a ltbus h (A t r ipl x c n s ns) ( W hite

c zs
’

r Saltbus h is c ommo nl y cal led s agebrush

e a e ce ,
“ ”

by m a n y es pe cially n e w c omers in the S outh west C hkfi me ans c orn er a s in k oa m ienk u southe ast
, , .
“
,
”
,
“

c orn er the w in ter solst ic e ( W h i te 1932 p

,
"
( S ee W a s hpa W a shpa shu k a in H an dboo k of Amer ican
, , .
, ,

I n d ian s ) .

65 O f W h i te 1932 p 79 p l 2
.
, pp 94 96; 1942 R ep rese n ted a t A c om a tod a y by a b oy about 10 ye ars
, .
, .
, c, .
—
:

old ( W h i te 1932 p , He c a rr i es a l i ttle p ottery can tee n an d a fi eb nd

, . r ra .
70 B U R E AU O F AM E R I CAN E THN OLOG Y [ B U LL 1 3 5 .

Corn clan m a n finished his al tar and decid ed to try it out H e .

asked all of the Corn clan t o mak e prayer sticks and to bring them to
the al tar They did as An telop e Man had done went out and buri ed
.
,

the prayer sticks and prayed for the katsina to come It happ ened .

that th e katsi n a received th e prayer sticks a n d th e prayer In th e .

prayer they asked for the water and fir e and th e katsin a und erstood , .

SO they kn ew they were to exp ect these kats ina on the four th day .

All th e Corn clan prep ared They washed their h ea d s so they woul d .

look clean and neat D uring the 4 days they had pur ified themselves .

[by vomiting prob ably] Th e fourth day was very ho t from early
,
.
,

in th e morning Corn clan nawai ha d told th e Corn clan th ey wer e

.

t o fast on this day A little after su nr i se th ey saw Shu r a cha in t he

.

distance with smoke around him He buil t a series O f fir es as h e .

approached the pueblo There were thr ee o th er katsin a wi th him .

,

Shu n a a t a
’ 66
Shu m a a shka '5 7
(pl 7 fig
,
and Ku m oot in a 58
The .
,
. .

f9
latter was a b er d a che Th ey were very slow and took some tim e to
appro a ch They were n ot at a ll lively and poked along When
. .

they came near t he pueblo th e Corn clan went out to meet them , .

Country Chief and his Offi cers acted as guards keeping o ther p eopl e ,

away Th ey mad e a p ath with corn meal in to th e plaza Th e Corn

. .

clan had al ready b uil t a fir eplace in th e mi d dl e of th e plaza a nd

Coun try Chief had a j ar to receive some of th e water Corn clan .

nawai asked Shu r a cha to make a fire for them so their p eopl e woul d
always have fi r e and t o p u t some water in the j ar so th ey wo u l d a l
,

ways have water This katsina was very skill ful in making fir e and .
,

after the katsin a l eft the p eopl e gathered th e fire Th e katsin a , .

danced four times ( th e usual ceremony ) and abou t noo n they l eft .

( Nowadays at Acoma th ey bring th em int o th e Corn clan house ) .

These katsina dance very slow and sluggishly They wen t away .

lik e real katsina These kats ina lived west of Wa shpa shu k a . .

T he p eopl e lived at Wa shpa shu k a a long tim e The k atsin a used .

to come and dance for th em After a time some O f th e men b ega n .

,

to mock t he katsina again They found out who th ese mockers were ; .

t he Wa r chief found ou t th eir names He rememb ered how th e katsin a .

had come and b eaten and kill ed t he p eopl e wh en th ey had mock ed

them b efore so h e thought th a t t he b est way to p unish th ese p eopl e
,
60
was to dramati z e this b attl e of th e katsin a SO Coun try C hi ef call ed .

a coun cil of all the p eople who kn ew abou t t he katsina An tel op e M an , ,

and the cha ia nyi At this meeting Coun try Chi ef told th em they .

were to do this even if i t meant the lives of some Of th eir relatives or

50 Cf W h i te 1932 p 79 ; 1942
.
, , . .

57 Cf W h i te 1932 pp 94 96 p l 2 b
.
, , .
-
, .
, .

0 8 F or K O m u D in’
s e W h i te 193 2 pp 94 96
'

a e —
, , , . .

59 The K eres an term is kok wi m G unn S pe ak s of the St o oka a s koqu im a or herm ap hro d i te ( Gu nn
’
a . r
“

,
"
,

1917 p , . I n the K ya na k we ceremo n y of Z u ni w h ic h ha s bee n equ a ted w i th the St or oka the k hina , , ae

tr an svest i te K ot hia m a app e ars ( S ee W h i te

, , .
,

6° C f W h i te 1932 pp 88 94 N 0 other K eres an p ueblo h

.
, , . th i s c eremo n y so fa r a s i s k no wn
—
. as .
gr a mm e ] O R I GI N M YT H O F ACO MA 71

friends I t took a long time to get th e consent of a ll as they knew

.
,

some of t he mockers E ven if a man had a son who was a mocker .

h e had t o assist SO th ey called council after co u ncil and picked out

.

th e men who were to represent two G om a iowish messengers and th e ,

man who was to represent T sit sa n it s th e l eader of t he katsina They , .

d ecided also t o have every memb er of th e An telop e clan even women ,

and chil dren to guard against t he katsin a comin g at the p eople and
, ,

they were a ll furnished wi th long staffs .

This is what they were to do E veryone knew th e katsina were to .

reg a rd them [i e memb ers of th e Antelop e clan ] a s th eir fathers SO

. .
, .

"
if they held ou t their st a fl horizon tally in front of a katsina he shoul d ,

no t r u n over them and n ot run against the staff ( Th e katsin a must .

resp ect this st a fl If a katsina touches a sta ff and another kats in a

.

sees him the second katsina wil l j ump a t th e first and b eat him )
, .

6‘
( a wall mad e of skins of bu fl a l o)
’ ’
Antelop e Man also mad e an i chini .

This was t o represent the p ueblo I t was understood that the katsin a .

were to whip this ichin i and thus symb olically t o whip the p eople .

Th ey were not actually to strik e th e p eopl e themselves at a ll The .

ichin i was to b e set up outsid e the pueblo where th e katsina were to

” ”
come (I t was set up as a wall or fort t o protect the p ueblo )
“ “
. .

T he katsin a were to approach it and strike i t with th eir clubs and

weapon s They took care that those who had mocked th e katsina
—

shoul d know nothing Of th ese plans as th ese mockers were to b e killed .

The Corn clan was also asked to call a ll its memb ers to help at t hi s
time They were to carry th e ichini to set it up and hold i t Th e
.
, , .

92
ones who were to imp ersonate th e katsina kill ed d eer and took some
of th e blood into th e kiva a n d distributed it among the memb ers who
w ere to act as katsin a Th ey filled with blood th e intestine of a d eer .

whi ch th ey were to wear around th e n eck (All thi s was plann ed in .

kiva ) The twins M a sewi and Oy oy ewi were asked to take p art
. .

They were to stand on each sid e of the ichini and wh en th e katsin a

attemp ted to strike them on e O f th e Twins wo u l d knock down th e ,

katsina and cut th e blood fil l ed intestine on his throat Antelop e —

.

M an was to b e told j ust b efore th e katsin a came in to ask these , ,

guil ty ones to come wi th him to th e plaza to pray Th e katsina were .

to come Th e men [i e th e mockers] of course did not know what

. . .
, , ,

was to h app en Wh en Antelop e M an took them ou t th e katsina

.
,

were to spring out and j um p on th em and catch the guil ty ones .

Th ey were to chase th em around the pla z a catch them and kil l them , ,

with club s (O riginally th e real katsina would catch a man and pul l
.

him ap art ; nowadays the imp ersonators seize him and club him to
d eath ) Then th e twins were to come into the plaza and kn ock
.

” “
down katsina right and left cutting their throats ,
.

H House See p . . 73 .

62 A shee p tod ay , (see W h i te , 1 932, p .

72 B UR E AU or AM E R I C AN E T H N OLOG Y [BU LL . 1 35

The ichini wa s to stand facing west and all th e drama was to take
place in fr on t of it The Antelop e clan was to stand on each sid e
.
,

winging ou t from the ichin i .

M emb ers of th e Katsina soci ety that were to take p art in the cere
mony went into th e mountain got branch es from a hardy oak ma d e , ,

tea and purified themselves for 4 d ays Th e night of the third d ay

,
.
,

they mad e prayer sticks of hard woo d .

It was understood that th e katsina were to act enr aged as th ey

entered the vill age and were to figh t among th emselves If anyone .

fell or was killed in this fighting they were no t to b e brought into th e ,

pueblo but were to b e bur ied with their masks on in the wilderness .

( Thi s figh ting among the katsin a as they approach the vil l age is real ;
they work themselves up into a fren z y Here grudges and p ersonal .

disagreements are worked out and sever a l are kill ed in thi s fighting “
.

Men who are killed are n ever mentioned again by anyone They are .

j ust forgotten In the pla z a only the h eretics are kill ed and whil e
.
,

now and then a katsina g r a t ifi es a p ersonal grudge against a heretic ,

these cases are exceptional ) .

(E very year at the season th e katsin a were kill ed katsin a are

64
, ,

b elieved to di e for three 1 0 s (3 0 d ays ) and then come to life At this

’
.

tim e th e Antelop e clan set their altar on the 2 8t h day and say prayers
for the Katsina to come alive and that night they have a d ance in ,

kiva ) .

Wh en the time came th e men who regard ed themselves as manly ,

got together in kiva It was plann ed that th ey should not put on

.

their ful l costum e or make up pretty ( They were to l eave off certain .

feathers from their masks ) They p ainted their bodies White all over . .

E arly the next morning they went further out into the country and all
hid in on e place (4 or 5 miles distant from th e town ) In th e pueblo .
, ,

t oo th e p eople were making prep arations

,
They mad e prayer sticks .

and p ainted up both men and women of the Antelop e clan and put
, ,
” “5
feather down on th eir heads They were p ainted str a wb erry .
“

a ll over but the face Then the ichini was brought ou t The women
. .

of Antelop e clan were given each a staff (yapi ) (pl 1 4 fig 1 c) .

, .
, .

M a sewi blessed th e ichini giving it p ower Wh en the time came they

, .

also called Shu r a cha katsina of th e Corn clan , .

About noon two G om a iowi sh brought messages to th e vi llage fro m

,

Wenim a t s They told Country Chief that th e katsina were coming

.

to visi t them and b r ing them gifts and that they would arrive a littl e
after mi dday So Antelop e M an went and got all th e mockers and
.

brought them in to hi s altar and spoke to them and gave them advice .

03 I a m rem in ded of the int e b io or int e h i nd a fi est a fi ght in g o f M exic o o r E c u a dor E O P

r a rr r ace .
—
. . .

0‘ T h i s c eremo n y w as not held every ye a r but eve ry 5 o 6 ye a s ( W h i te 193 2 p

. r r , , .

05 T h An telo p e p e o p le pain t themselves p in k a ll over the ir bod i es ; the i r f ac es a re pain ted w i th y k t

‘
e a a ca

( reddish bro w n ) an d w i th t m n ( bl ac k s pa r k l in g) p ut o n o ver the d n der the i r eyes T he house of

'

s ca u , re u .

A n telo p e c l an ( or caci q ue s house ) a t A c om a i s pin k too ( W h i te 1932 pp 42 43

’
, , . .
—
,
sm m c OR I G IN M Y T H OF ACOM A 73

H e showed them how to mak e prayer st i cks wi th which to pray to th e

katsina He told them n ot t o leave there but to wait at the altar a n d
.

he woul d l ead them ou t when th e katsina came to pray to them , .

Th e G om a iowish did n ot accep t any of th e off erings of Country Chi ef

tob acco co r n or meal They offered them food which they d id not
, ,

accep t Th ey h ad with them bows and arrows which Country C hi ef

.

asked for as a gift Th ey acte d lik e th e real G om a iowish Antelop e

. .

chi ef and the p eopl e held them and took away th eir b ows and arrows
forcibly The G om a iowish then ran away b ack t o the men who were
.
,

to im p ers onate the katsi n a Th e G om a iowish told them of th e inci .

d ent exaggerati n g it saying they had b een a lm ost killed and told
, ,

th em th ey shoul d figh t as h ard as they could to kill as many p eople as

FI G U R E 6 .
—~
D iagr am of leh i mi an d p eo p le in fro n t .

th ey could So th e men put on their masks and started toward the

.

vill age There were m any of th em O n their way they picked up

. .

sticks and tore off branches to use as clubs They selected th e .

strongest th ey could find Th e m a n acting as T sit s a n it s w a s trying to

.

keep th em b ack .

The vill age was all prep ared and the ichin i was set up in place
(fig. The An telop e clan (men women and children ) were told , ,

to stand ou t in front holdin g the staffs to guard the village

, (M en .

and women alternated ) T sit sa n it s was ahead and was first to reach
.

the ichin i The men in fron t le t him thr ough and he leaned against
.

the ichin i and rubb ed his b ack against it to gain strength and courage .

(Comp are p p 4 1 .
,

A t first th e men were in front Then after T sit sa n it s came in .

, ,
”
they fell back in to the win gs or lin es of women The katsina “
,
.

rushed up to the ichin i strikin g it four times then th ey turned aroun d

, ,

426 70 1 —
4 2~
74 B UR E AU or AM E R I CAN E T H N OLOG Y [BU LL . 1 35

and ran away Then anyone co u l d come and strik e the ichin i; there
.

was a race t o see who woul d b e first The An telop e clan watched to .

see that no on e struck i t more than four tim es The katsina tried to .

p ass the p eople b ut the An telop e clan held their staff s hori z ontal ly
and b arred the way The ichin i was propp ed up b ehin d by three
.

sticks As the katsina approached the Shu r a cha katsin a were b ehind
.
,

the ichin i (which had b een erected by them and the Wa r Twins) .

When the ichin i was set up the Shu r a cha started to dance and kep t ,

it up durin g all the tim e the katsina were striking the ichin i leaving ,

only M a sewi and Oy oy ewi a t the ichini .

After all the katsina had s truck the ichin i four times they ran aroun d ,

striking themselves The Shu r a cha and the Wa r Twins took down the
.

ichin i and carried i t in to the pla z a where they set it up on the north ,

side After the ichin i was taken do wn the line closed in the gap
.
,

tha t was left and the ka tsin a were held back by the An telop e clan
, .

The mockers were now brought from the altar t o the fron t of the
ichin i They did not know there were to b e killed They came ou t
. .

to pray to the katsina and they though t thi s was to b e done in order
tha t they migh t b e forgiven Bu t th e katsina knew what they were .

to do When the ichini was moved the An telop e women were sent
.
,

ahead with it to form wings and the men held b ack the katsina .

Wh en all was set up An telop e M an shou ted that all was ready , .

The An telop e M en guardin g the katsina turned and ran to the pla z a ,

followed by th e katsina the men took their place in the wings with the
women The katsina rushed in and clubb ed to death a ll the mockers
.
,

who were waiting in front of the ichin i with their prayer sticks ex
pect in g to pray for forgiveness .

N ow was the turn of th e twins M a sewi and Oy oy ewi They , .

caugh t the two G om a iowish and castrated them The G om a iowish .

were the leaders in the kil ling They wer e their blood bladder in .

their crotch T sit sa n it s was n ot k il led He had b een stationed well

. .

back of the ichin i where they coul d n ot get at him M a sewi and .

Oy oy ewi then attacked the katsin a and cu t th eir thr oats Their .

heads sank do wn and they fell t o earth blood -soaked sim u l atin g ,

d ea th While lying on the groun d they prayed that the blood give
.

66
new strength to th e earth that the earth produce more , .

After M a sewi and Oy oy ewi had killed all the katsina they took ou t
their staff and arrowhead the medicine Sun had given them and goin g , ,

back to the katsina brought them all b ack t o life An telop e nawai
, .

had prayer sticks with him with which to pray after the katsina had
come to life They prayed that the real katsina would no t com e
.

again to kill the p eople The katsina im p ersonators acted as if .

brought t o life This was all dramatization but the guil ty ones were
.

0° “ Th i s [blood] is a s acr ifi c e to the e arth ( W h i te 1932 p "

, , . C om pare the bel i ef th a t rooster bl oo d ,

s pi lled in the c h ic k e n p ull i s good for r ain ( W h i te 1932 p

“
,
" “ "
, , .
76 B UR E AU or AM E R I CAN E T H N OLOG Y [BU LL . 1 35

medicine man and gave him an al tar ; th ey named him Si i cha ia ny i "
.

He was to have p ower t o cure disease brought on by ants He had to .

know the prayers of the ants and how to move them from on e place t o
ano ther so they would no t b e destroyed
, (There are no Ant cha ia ny i .

in Acoma now bu t o ther medicin e men have their prayers ) Th e Ant

69
,
.

altar is quite small There are no s ticks There are one hona ni and . .

two eagle feathers ( the longest on each win g) and the t wo hands o f a
horned toad These were given b ecause the horned toad eats ants
. .

The sand p ainting represents a horned toad or a lizard (pl 10 fig 2 b) .

, .
, .

A pa tient is seated on top of th e pain tin g The cha ia ny i then brushes .

70
off th e disease wi th a grass broom After the p atient is brushed off .
,
7‘
he is p ainted with red p ain t The gravel that ha s b een swep t off th e .

p atient is gathered up in a corn husk and buried Nowadays when a .

house is b eing buil t on e of the cha ia n y i is called t o remove the ants .

He takes some and the own er digs ou t the rest In the tradition it was .

not necessary for the first Ant cha ia ny i to do more than brush each

p atient once t o effect a cure Thus every on e go t well . .

At this time th e first cha ia n y i the F ire cha ia ny i was kill ed (by the , ,

katsina at th e katsina war ) His altar was lost as he h ad plastered i t .

,

in th e w a l l t o hide i t Wh en they moved his wife located it and .

,

brought it along In the meantime duplicate altars were mad e at .

Tul e L ake The p eople did n ot know this woman had th e original
.

altar in her possession At Tule L ake th ere came a famine an d the .

p eopl e were starving there was no rain Country Chief and Antelop e ,
.

Man tried to bring rain thr ough th e other cha ia ny i They failed , . .

So they call ed a meeting and Country Chief asked if anyone kn ew where

the original altar was The cha ia n y i rememb ered that the altar had .

disapp eared at the time of the katsina attack ; they thought that mayb e
th e katsina had stolen i t M a sewi and O y oy ewi were at the meeting .

and Country Chief asked if they would help seek it They said Yes .
,
“
,
”
we will get i t b ack .

So they went home and put on their magic clo thes They went firs t .

to Wen im a t s They were gone for many d ays They went to the
. .

different mo u ntains [of the dir ections ] and they went into th e sacred ,

places Th ey stir red things up in the ir search They a sked th e kat

. .

sina if they had stolen i t The ka tsina said no but th e Twins rudely .
,

went on searching In the meantime th e woman who had the al tar .

“
sough t Country Chief and brought the al tar and asked Is this what ,
”
y ou have lost ?
09 No A n t med icin e so ciety h a s bee n r e p orted from A c om a though there used to be an A n t so c i ety ,
“ ”

there ( W h i te 1932 p , , T here w ere A n t s o ci et i es a t Sia ( S teve n so n 1894 pp 69 104) an d a t La gu na

. , , .
,

( P a rso n s 1920 p 109 ft n

, , . A n A n t sh am an from Zu ni l i ved in San t o D om in go fo m an y ye ars ; he d i ed
, . r

in 1932 H e p r ac t iced cur in g n ot o n ly in San to D om in go but in San ta A na Sia San F el ip e C o ch i t i an d

.
, , , , , ,

p erh ap s in some T e w a p ueblos ( W h i te 1935 pp 6 7 68 ; 1932 a p 40; P arso n s 1923 a p , , .

-
, .
, , .

7 0 S ee S te e n so n 1894 p 100 for the e xtr ac t i o n of an ts from the body of a s ic k Sia boy
v B ut i t wa s the
, , .
, .

G ian t so ci ety th a t d i d th i s n ot the A n t , .

( 2) T he an ts w h ic h S teve n so n s a w e xtr a c ted a t Sia w ere t in y p ebbles

“ ” “ ”
71 .
S T I R LI N G ] O R I GIN M YT H or ACOM A 77

In the meantime th e Twins ha d mad e the katsina angry They .

call ed a meeting of !the katsina from all dir ections to meet at North
Mountain to discuss what to d o ab ou t th e Twins who had b een so rud e
and who had so much p ower against them The o fficers of each of the .

four dir ections ( th e rain makers ) were at the meeting They had b een .

holdin g this council many days and were tired The Twins came in at .

this time and foun d the katsina asleep Shakak on th e north sid e had .

there th e staff wi th which h e made snow This they stole O n the . .

west M or it y em a had th e staff wi th which he made hail This they .

s tol e O n the sou th side M a iy ochin a had the staff wi th which he made
.

lightning a n d th e b alls wi th which thund er is mad e They stole them . .

In the east Shr u ist hia had th e staff wi th which he mad e frost They .

took it too ,
.

In the meant ime the p eople had set up th e missing a l tar of the Fire
society Fir e cha ia ny i spoke t o th e bonani as though it were I a t iku
. .

You have promised us a happy life bu t we are in need of water

“
See , .

”
if you can give us a ll the w a ter that you have The cha ia n y i mad e a .

mistake there Th e p eople did not know why they asked for so much
.

water .

After th e Twins stol e these staves they said to th e katsina G o on ,

“

sleep ing We have everything wi th which you work and we can u se

.

them as well as you We will do so We are go ing to take th em and

. .

plant them in th e ground and we challenge you to dig them up If .

”
y ou can do that we w ill b elieve in y ou ,
This w a s also a mistake on .

th e p art of th e Twin s They had made the katsina angry . .

O n the ir way b ack th e Twin s bur ied the staves b ut did not b u ry them
deeply The katsina awoke and heard all th ey had said bu t they
.
,

co ul d do nothing a s th e Twi n s ha d run off So th e katsina had another .

meeting They were at a loss as to how t o get th e b est of th e Twin s

. .

B ut th ey though t of brin ging t o life T sit s shuwi (water snake ) so ,

named b ecause it travels like a stream of water They told i t to chase .

the Twins and d evour them The katsina said also L et us go ! We .

,
“

”
are going t o take our s t aves away from th e Twins .

The Twins did not get far from where they had buried the staves
b efo re a large cloud app eared that was followed by a cloudburst .

Lightning tried t o strik e them bu t they shi elded themselves with th e ,

72
buckskin shir ts the ir father had given them The flin t s stuck in .

the buckskin and the Twins j erked them on thr ough and breathed
p ower from them say ing Thank you ! With this I will b e more
, ,
“

”
manl y Th ey traveled b ack toward th e vil lage and all the way it
.

was rainin g Wh en they reach ed the vill age they found the lake had
.

overflowed and driven ou t the p eopl e M any p eople had b een struck .

7’F l in t i s a fo rm of l i ght nin g a cc ord in g to Keresan bel i ef; o n e c an str i k e l i ght nin g s pa rk s from flin t
“
,
”
,

therefore i t o nt i n l i ght in g T he asso cia t i o n of flin t w i th l i ght nin g an d thu n der i of c ourse a wi des p re ad
c a s . s, ,

i de a n ot onl y in the N ew W orld but in the Ol d W orld also .

78 B UR E AU OF AM E R I CAN E TH N OLOG Y [ B U LL 1 3 5
.

by lightning and killed When they return ed they stretched their

.
,

buckskins so as to shi eld all the p eople so no more were struck So , .

the sp irits who rule in the four directions said We give up I gu ess ,
“
.

”
we ca n not kill them B u t they let the snake follow their in
.

s t r u ct ion s .

I t cont inued to rain Th e p eopl e were completely driven from their

.

homes and were abl e t o take with them only the altars and the things
they needed most The p eople moved on south to a high mo u ntain
. .

All the cha ia n y i worked 73

and Co u ntry C hi ef and Antelop e M an,

prayed for it to stop rain ing B ut no on e listened to them There .

were many animals driven to this m ounta in and many different p eo

ples (mayb e the p eopl e who had sep arated at ka shk a ch White House) , .

Some sp oke different languages o thers sp oke similarly All were , .

shield ed under the buckskin The world b egan to fill with water and .

th e dashing waves almost swep t them from the mountain So the .

Twins seeing the large waves said That must b e Water Snake
, , ,
“
.

”
He is coming to k il l us They had never used the four arrows thei r
.

father had given them and they said P erhaps thi s is where we are ,
“

”
to use these arrows So they watch ed carefully until they saw th e
.

”
biggest wave coming up They said This is where his heart is .
,
“
.

E ach sho t an arrow in to it After they had done this the waves came .

slower and b ecame a huge snake which wrapp ed itself aroun d th e

mountain where t he Twins kil led it using up the rest of th e arrows , ,

each shooting four times So everything b ecame calm and there was
.

no more rain The water started to reced e bu t very slowly It is

.
, .

said that formerly th e mountains were b eautifu l ly smooth and

rounded But this fl ood and the recedin g waters cut canyons and
.

gullies and mad e it rough .

It is no t known how long they camp ed on this mountain but they ,

always had food and the animals that had b een saved were increas ing
,
.

Wh en things b egan to get dry they a ll sep arated again not b eing , ,

able to und erstand each other .

The p eopl e were still look ing for H a a ko They had not lost the .

two eggs that had b een given them They said This cannot yet .
,
“

”
b e the right place ou r b ad luck shows that
,
So th ey g ot ou t into .

th e pla ins aga in and moved south Th ey p assed many ruins where .

p eopl e had b een living b efore and they crossed the p aths of o ther
p eople Th ese p eopl e were enemies of each other I t is no t kn own
. .

how these others had b een saved from the fl ood Wh en attacked by .

enemies the Twins would go ou t alone to fight and th ey always won

, ,

by virtue of their father s p ower They thought they would keep ’

.

track of how many they killed So after killin g an enemy they .

,

woul d put their thumb on th e h ead and scalp it cutting around the ,

thumb .

73 Keres an in orm an ts in v a r ia bly u se the n gl is h w ord w ork to des i gna te the e xer ci se
f E “ ”
, or m anip ul at i o n ,

o f su p ernatur al p o w er .
 r m
sc m o] O R I G IN M YTH or ACO M A 79

They traveled on and p assed a place called Kawaik a (lake ) ,

where L aguna stands Here they stopp ed for the forgetting cere .

"
monies There was no town here at that tim e South of the lake
. .

they sym b olicall y crossed th e four mountains Wh en they g ot to a .

place which they call ed Ku t sek a t sa (place of antelop e ; antelop e

range ) b ecause there were very many antelop e there when they got
,
—

there they asked if they could rest a s they had seen m any antelop e ,

and they said it woul d b e a good place t o stop They camp ed there .

and foun d water The name of the place was Shu im i kaiya ( turquoise
.

cave ) There is a big rock abou t 1 0 m il es northeast of Acoma of

.

whi te sandstone ; on the north side is a cave with water coming from
it While they camp ed h ere they had good l u ck kill ing antelop e
. .

They traveled around the region and foun d a place called D y a pt sia m 7"

(d y a p a hardwood tree ; t sia m p ass or gap )

,
Th e p eople thought of , .

moving there to bu ild ano ther vill age Some of them said it must b e .

H a a ko as they found turkeys and antelop e in pl enty

,
So they broke .

camp and at D y a pt sia m buil t a new v ill age .

Here they again established their altars an d ceremo ni es The .

cha ia n y i cl eared the place O f diseases The cha ia ny i always took a .

b asket of prayer sticks whi ch they bur ied in th e center of the pr o

p osed site and under the b asket they buried an arrowhead This
,
.

was to pro tect the pu eblo Some of the p eopl e wanted to live at the .

b ottom of the mesa but the Twins said that it would b e b etter to live ,

on top where they co u ld look around and when they left it they could
, ,

look b ack and see their home outstanding and thin k of it as a won
d er fu l place Al so it would fur nish them protection Some o thers
. .

did no t agree that that was the right place so they broke away from ,

those who agreed wi th the Twins sayin g We have seen another , ,

“

”
mesa that is more imp o s ing we will bu il d our home th ere This ,
.

wa s further south This was call ed K a t sim a (braced cliff 77

. talus ,

cliff th e E nchanted M esa )

,
A few families very few went up bu t .
, ,

they soon ran ou t of water and after a time rej oined those at the
other village They built a p retty v illage on the l ow mesa D y a pt sia m
.
,
.

(Th e ruin s are still there ) .

Here th ey l ived a long time contentedly b ecaus e there was much

game H ere th ey found many tur keys Th ey h ad many ceremonies
. .

every season and g ot alon g well Th ey h ad with them masks r epr e .

s enting C ha koy a katsin a N o on e h ad ever used th em I t was a . .

diff erent kind of mask coveri ng onl y th e face They kn ew th at th ese .

C ha k oy a were v ery goo d hunters and fond of game So it came to .

th eir mind that th ey h ad th ese masks and they reca lled th ey w ere
74 Keresan name for La guna T he inform a n t i s tr ans l a t in g from Spanish not from Ker es an
T he .
,
.

75 A c t ually a t La guna there i s a grooved ro c k for p ebble p ush in g ( P ar so n s 1923 fi g F or Z u ni see , , .

P arso ns 1923 fi gs 21 22; B e n ed ic t 1935 vol 1 p 117

, , .
, , , .
, . .

7° W h i te 1932 p 145 , , . .

77 O f W h i te 1932 p 25
.
, , . .
80 B UR E AU O F A ME R I CAN E T H N OLOG Y [ BU LL . 1 35

good hunters Sin ce th ey h ad no such game th ey though t of calling

.
,

them a n d b ringin g th em to d ance All agreed th at it woul d b e good .

,

s o more of th e masks were mad e Th e men b elonging to th e katsin a

.

[organ ization ] met in kiva Country Chief brough t th e masks to th e

.

cha ia n y i t o b e brough t to life with th e usu al ceremony Th e men

, .

wh o were going to take p art wen t through th e ceremony a n d went out

in to th e cou nt r y and p ut on th eir masks and costum es Th e p eopl e .

were exp ecting th e C ha koy a so th e imp ersonators v isited th e vill age

, .

Th e p eopl e foun d that th es e C ha kov a h ad very pretty songs in a

l anguage easy to u n d ers tand Th eir songs always named game and
.

told how t o h u n t Th e first time th ey were call ed it was n ear sprin g

.

time and th ey h ad pl enty of snow and they were lucky in th eir ,

hunting Th ey found th e C ha koy a d an ce to b e pl eas a nt and inter

.

estin g b ecause it was new Wh en th e d ancers finished th e p eo p l e

.
,

went home and th e d ancers w ent in to th e coun try to d ecost u m e .

This was a secret d ance and th ey did not l et th e p eopl e kn ow th at th ey

were not real .

I t was time for pl anting An telop e M an rec a lled th at I a t iku h ad

.

told him th e p eopl e w ere to h ave a d ance ever y season b efore plantin g
t ime so h e told Co u nt ry Chi ef to wait and not plant yet ; th ey w ere
,

going to h ave a d ance to mak e all kinds of crops All th e p eopl e were .

t old to meet in kiva wh ere An telop e man was to tell th em h ow to

d a nce and for what re ason Thi s they did and An telop e M a n told
.

them that mo ther I atiku advised them t o d a nce this Au w e b efore

pl an ting So he told them to m ake im a g es of corn pumpk in s and
.
, ,

b e an s and bring them on the n ight that they were to gather to d a nce
,
.

These songs a n d d an ces had bee n taugh t them by I a t iku in Shipa pu

bu t they h ad forgo tten them .

An telop e M an set up his altar in kiva Th e p eopl e cam e to the .

d ance and bro u ght th eir images which th ey placed in front of th e ,

al tar Th ey recall ed some of th e son gs and th ey h ad a d an ce This

. .

d ance l asted a l l nigh t Th e m en would d ance in a circl e (in sid e kiva )

.

for a whil e th en th ey woul d rest and th e women woul d d an ce

,
78
.

This continu ed till n early s u n rise Th en Antelop e M an told th em to .

com e forward to th e al tar and get th e im ages th ey had brought He .

told them that th eir prayers in the d ances were now with th es e imag es .

Th ey were to tak e th es e and again pray to th e dir ections th en th ey ,

were to tak e th e im ages to th e gard ens and pl ant them This wa s .

don e and th ey found that it was good Th ey had abun d ant harv es t s . .

The twins M a sewi an d Oy oy ewi were very h elpful to th e p eople .

79
Th ey were always up early and th ey went ou t into th e country and
yell ed to th e clouds (katsin a ) It is n ot kn own h ow long th ey lived at
.

th is place Th e Twins were always traveling O ne time th ey wen t

. .

79
At C o c h i t i an d Jem t he w ome n in th i s d anc e form an inn er ci r c le
ez .

7°
A gre a t v i rtue a m o n g the P ueblos.
S T IR L I N G ] O R I G IN M YTH or ACOM A 81

to South M ountain th e home of M a iy ochin a th e summer r u ler who , , ,

is th e spir i t of th e south direction Wh en th e Twins got th ere th ey .

found th at M a iy ochin a had a guard who was not to l et anyone in .

They asked him his name and h e told them G a a pu chu m e (busy
u k 3°

b ody someon e always wantin g t o d o something ) Th e Twins found .

him t o b e very skill ful a good gambl er a good stick runner and quick , , ,

witted H e ch a l l enged th e Twin s t o d ifferent games and taught them

.

a new game ; how to win arrows from each oth er They h ad won a .

l ot of his prop erty Th ey pu t up a target Wh oever g ot closest to

. .

it woul d win ( G a u k a pu chu m e wanted to get th e sacred arrows

.
,

which h e kn ew th ey had ) .

Th ey had a race on which they b et arrows Th e guard was old and .

lost so th e Twin s won everything h e had to b et Th e Ol d man got

,
.

a n gry H e still had a b aby s h ead mad e up to look lik e a b all

. It ’
.

w as full of blood Th ey d id not want to gamble for this yet so they

.
,

asked him wh ere B aako was th ey had com e to ask M a iy ochin a but , ,

sin ce th ey h ad n ot y et seen M a iy ochin a th ey woul d ask th e guard .

So h e answered M ayb e you know th e place Ka t sim a ,

“
B aako is .

j ust southwest of th at place a large rock You will find it by going ,

.
.

to th e n orth east end and yelling Then y ou will hear th e echo very .

”
distinctly This is th e place y ou are looking for
. H e asked th e .

Twins to give him b ack wh at th ey had won in return for this inform a
tion B ut th e Twins would not d o so saying Y ou were th e on e who
.
, ,
“

started b ettin g and y ou taugh t us how to gambl e Y ou lost so th e .

,
”
win nin gs are ours G a u k a pu chu m e asked th em once more to giv e
.

them b ack and th e Twin s said no H e asked a th ird tim e with th e

, .

s am e resul t H e aske d th e fourth t ime Still th ey refused Th en

. . .

th e Ol d man hit th e b all with a stick up against th e wal l of th e house .

It splattered blood and on fal lin g to th e fl oor started t o cry lik e a , ,

b aby This frightened t he Twin s and th ey ran out taking th eir

.
,

winn ings with them Th e Ol d man ch as e d th em hittin g toward .

th em th e b al l whi ch always cried P iece by p iece M a s ewi and

,
.
,

Oy oy ewi dropp ed th e things th ey h ad won as th ey fl ed After getting .

away from G a u k a pu chu m e they stopp ed t o talk it over saying , , ,

“
This is th e first tim e I hav e ever b een frighten ed ; were y ou fright
”
ened too ? H e must h ave sup ernatural p ower
,
But they did not .

thin k much ab out it and returned to their home , .

U p on retur n in g th ey stayed a long time bu t on e d ay th ey went t o

, ,

Coun try Chi ef and told him what they had l earn ed They told him .

that i t was that place farther south that was t he real H a a k o and they
l eft i t up to him to fin d ou t H e was th e on e to look for i t and see if .

th e echo was th ere So Coun try Chief call ed t he cha ia n y i to a meeting

.

an d told them th e message M a sewi and O y oy ewi had brought b ack

90 S ee W h i te , 1942 .
82 B UR E AU O F A ME R I C AN E T H N OLOG Y [ B U LL 1 35

from South Mounta in H e told the cha ia n yi also that he still had the
.

two eggs which Iatiku had given them to b rin g to H a a ko We shoul d .

“

”
no t stay here longer h e said ,
I wil l go on ahead and find if it is the
.
“

”
right pl ace .So they s et a d ate for him to leave wi th some of the
cha ia n y i T he cha ia n y i invi ted M a sewi and O y oy ewi to c o me along
. .

So they w ent t o th e south to look for H a a ko .

They saw this rock and wen t toward the northeast end Co u n try .

”
C hi ef cried ou t H a a ko! and they a ll listen ed He yell ed four time s
,
“
.

t o make sure and every time t he echo came b ack clearly Th ey all
,
.

agreed this must b e the place Th ey return ed to th e p eopl e and had .

another meeting Th ey recalled that they had b een instructed to

.

break th e p arro t egg at B aako and th ey were to take th e crow s egg on ’

afterward to Ku y a pu ka u wa k Th ey decid ed to move as th e distance .

,

was n ot far and th ey had b een told by I a t iku to go to this place .

Coun try Chief told all th e p eopl e to prepare for 4 days and to move .

H e told them t o get everything ready so as to leave no thin g b ehind .

Th e p eopl e were glad they were near H a a ko and were anxious to move .

O n th e fourth day they left and on th e same day reached the foo t of ,

th e rock They gathered close aroun d Co u n try C hi ef who h eld up t he

.

two eggs tellin g them These were given us by Iatiku O ne is a p ar

, ,
“
.

r ot egg . Th e o ther is a crow egg You are to choose th e egg you .

”
think is th e p arrot egg H e told them to step up one at a tim e He
. .

placed th e two eggs on a piece of buckskin and told each p erson t o

stand on t he sid e th ey chose as the on e which was t he parro t egg .

81
( Th e one to choose was t he head of t he fa m ily th e father) T he , .

cha ia n yi were th e fir st to mak e th eir choice then came t he p eopl e ,

.

After this was done th ere was a woman j ust abou t to b ear a child She .

said When my b aby comes sh e will b elong to t he P arro t cl a n

,
“ ”
.

Coun try Chi ef picked up th e egg t he Twins had chosen and said , ,
“
This will b e th e p arro t egg Those who have chosen this egg will
”
live here at H a a ko,
He told th em th ey must no t retract th eir choice
.
,

but must stay on t he sid e they ha d chosen He told th em th e p arro t .

was supposed to b e a very pretty bird and woul d b e useful whil e the ,

crow woul d b e a p est and good for no thing Most of th e cha ia n yi and .

Co u ntry Chief himself were on th e sid e of the egg h e was going t o break .

He stepp ed b ack telling t he p eopl e to watch very carefully This egg

, .

was blue a n d was very pretty whil e th e o th er was a d u l l color H e , .

started to coun t on e two three four O n the fourth count h e threw

, , , ,
.

it against th e rock Wh en i t hit it brok e and a numb er of crows fl ew

.

82
ou t of it The losers fel t b adly
. but they co u l d n ot retract b ec aus e
, ,

Iatiku had told them if th ey did so th ey woul d never live h a ppily

there anywhere] Coun try Chief told them This ends ou r j ourney
.
,
“
.

T h i s i s n ot a P ueblo I n d ian conce p t i o n ; the fa ther i s n ot the he a d of the fa m i ly

'1
T h i s in form an t w h o
“
.
"
,

h a d left A c om a an d w ho w an ted to ado p t w h i te m an s w a ys w a s ho wever un q uest i o nably the he a d o f h is

’
.
, ,

fa m i ly.

82A ppa re n tly n ot be c ause they cared a bout the ir dest ina t io n but be c use they h a d lost the p rrot a a s .
84 B UR E AU O F AM E R I CAN E T H N OLOG Y [BU LL . 1 35

“ ”
L ook someone has lain d own wi th us
,
B ut b efore th e o th er spoke .
,

th e girl Pishu n a spoke saying It is I y ou are my husb and don t you

, , ,
“
, ,
’

”
rememb er you in vi ted me to live here ? and tried to pull th em b ack .

The Twin s were frightened and ran out of th e house followed by

’
Pishu n a Th e spiri t was called Ko oko a haunt Thus if a man
.
, .
,
84
m u rd ers another he is always h aun ted by Kooko at nigh t ,
.

She followed the Twins all night They would g o a distance and .

t r y to rest but she woul d catch up and sp eak to them

,
She kep t .

haun tin g them in this mann er for many d ays and nights They .

though t of runnin g to North Moun tain to t r y to ge t help They .

wen t in to the home of the ruler of the North Shakak , tell ing him that ,

they were b ein g followed by this woman and tha t they came t o ask
”
help Shakak said Yes I will help you
. So they rested a while
,
“
, .
,

bu t i t was no t long b efore Pishu n a was near by yelling for the Twins :
”
“
Are my husb ands there ? Shakak had kn own that the ev il sp irit
“
was to pun ish th e Twins so he answered Yes they are here come , , , ,
”
down and get them ! Pishu n a came down and started again to sp eak
t o the Twins She asked why they were runnin g away coaxin g them
.
,

to come t o her .

The Twins ran out and Pishu n a followed close at their heels They .

tried to rest bu t Pishu n a was always wakin g them up They ran

, .

un til they went t o Wen im a t s for help They wen t in to th e kiva of .

T sit sa nit s and asked for help He also knew that they were b eing .

pun ished b ut he consen ted t o let them rest When Pishu n a came
, .
,

though he let her in to them T sit sa n it s mad e the excuse of sayin g

, .

they had b e tter leave b ecause she was so ugly looking He could .

give them a place to sleep bu t no thing else SO they left and Pishu n a .

after them .

N ext they ran t o West Mo u ntain for help They had no t eaten , .

since they left home They were hungry and tired They asked . .

M or it y em for help and he consented to help them H e asked them ,

.

wha t was wrong with the b ows and arrows they had used so success
fully for killing p eople They said they could no t use them any .

more as they were t oo frigh tened to shoo t straight So M or it y em .

said he would help that it could no t b e anyb ody very fierc e to scare
,

these Twins He also kn ew that the Twins must b e pun ished so he

.
,

le t Pishu n a in when she called He le t her in telling her Take yo u r .

, ,
“

”
husb ands ou t you are so ugly I can t d o any thin g with you
,
’
.

SO the Twins ran headin g for G a u ka pu chu m e the gambler of , ,

Sou th Mountain They were exhausted by now and Pishu n a was .

j ust ab ou t to ge t them as they were ab ou t to give up They rushed , .

in to th e house of G a u ka pu chu m e and frightened him They told .

A n A c om a m a n w a s se n t to the p e ni te n t iary a t San t a F 6 to serve a lo n g term fo r m ur de r W he n he

84 .

retu r n ed to A c om a he s ai d th a t w h a t he s uffered most w h i le in p riso n wa s be in g p ursued in h i s sl ee p by a

k o ok L A W
’
.
— . . .
su m a c O R I G IN M YT H or ACOM A 85

him no t
fear that they were b eing chased and they had come t o
to ,

him for help G a u k a pu chu m e was fl attered that t wo such brave

.

men should come to him for help so he said Yes I ll help you , ,
“
,
’
.

What s wrong that y ou are n ot manly any more ?

’ ”
He told them to
take a rest He took his b all ( the b aby head ) and his stick and when
.

Pishu n a yelled asking for the Twins he replied Yes they are here “
, , , ,
”
come on in ! He had his b all and stick ready He hi t the b all .

toward Pishu n a The ba ll struck her on the chest I t splashed

. .

blood and Pishu n a was frightened and turned and fl ed The b all .

cried at the same time G a u k a pu chu m e followed wi th his stick .

,

striking the ball toward Pishu n a He was a good runn er and chased .

the ev il sp irit hitting the b all four tim es and following after each
, ,

stroke O n the fo u r th hit the b all chased the evil spirit into pishu n i
.
,

b a ach home of the evil spirit He turned b ack lettin g the ba l l chase
’
.
, ,

Pishu n a .

H e returned to the Twin s who were almost d ead wi th exhaustion , .

He made fun of them saying I t is no t true after all that you are , ,
“

brave I have won from you the title of bravery I am goin g to tell
. .

y ou why you have b een p u n ished Y ou have b een kill in g p eople all .

over the coun try and have left their b odies scattered all over That .

is the reason this Kooko was chasing y ou From now on do no t kill .

j ust for the pur p ose of sp ort and j ust b ecause you think y ou are brave .

Hum an b ein gs are sacred (precious ) They are no t l ike anim als I . .

guess you know how many scalp s y ou have taken I am goin g to .

send you b ack to your p eople When y ou ge t there you are to take .

your scalps and wash them You are also to dance for the public . .

But from the day y ou wash the scalps you are to fast 3 0 days ( and ,

ob serve continence ) After the thirtieth day you are to come ou t .

”
and dance They were to call the Koshari ( imp ersonators) to b e
.

85
the leaders in this dance He taught them how t o dance and how .

to carry th e scalp s They were to have cedar branches on e scalp

.
,

t o hang from each twig They were t o get a long p ole to th e top of .

which they would tie t he scalp s They were t o place this p ole in the .

pla z a 4 days b efore they danced O n the four th day they were to .

come ou t and dance all day and at sun down after fin ishing the dance ,

they were to take down th e p ole Then for 30 d ays more they .

were t o remain con tinent H e told them If y ou d o n ot keep this .

,
“

”
fast the Kooko will come to haunt you again He told them that .

the scalp s shoul d n ot b e thr own away After the dance they were .

to b elong to the trib e After these instructions were given them .

,

they left and retu r ned t o the village .

When they returned to the vill age the p eople no ticed that they ,

seemed very sad and run down physically As soon as Coun try Chief .

heard about them he came t o see them He asked them why they, .

85 Of . W h i te , 193 2, pp . 97— 101 ; B o as , 1928 , pt . 1, pp . 28 9—90 . S ee W h i te , 1942 .

 86 B UR E AU O F AM E R I CAN E T H N OLOG Y [BU LL . 135

“
were in tha t condi tion They answered Yes I guess we do look .
, ,

tha t way We will no t tell you j ust now bu t will tell you tonight
.
, .

G o and call the p eople to meeting Have all of the cha ia ny i and .

”
o fficers presen t So Country Chief wen t up th e stree ts crying ou t
.

and telling the p eople In the even ing a t the app ointed tim e they .

met in kiva C or m t r y Chief wen t after the Twins When they

. .

came to the meeting they were no t smil ing and lookin g happy and
alert and lively as usual They seemed to have lost their aggressive .

ness There were whi sp ers goin g around Why do they look like
.
,
“

”
this ? Someone must have b eaten them .

Coun try C hi ef gave the Twins cigarettes to smoke (The Indians .

always use this tob acco when they are going t o ask an im p ortan t
question or a favor from anyone ) Th e Country Chief offered it to .

them telling th em to rest and smoke then to tell why they had wished ,

the meetin g called After they had smoked M a sewi the eld er rose .
, , ,

and spoke Yes it is true I know y ou are talk ing to us I t is true

,
“
, , .

that we have mad e a mistake You have always kn own u s to b e .

sup erior We have never told y ou bu t we have ki l led many p eople

.
,

in ou r travels and their b odies are scattered all around F or this .

86
reason punishmen t was brough t upon us by the Sk a u pist a ia F or
’
.

this reason they brough t alive Kooko for us They almost go t the .

b est of us with the Kooko Bu t G a u ka pu chu m e help ed us conquer it . .

We were saved in the Sou th Mountain F or 8 days and 8 nights we .

were withou t sleep food or water We were chased to South Moun , , .

tain But we were saved and W e have brough t b ack instructions from
.

G a u ka pu chu m e which are to b e followed always from now on He .

told us that we t wo were to dance with the scalps of the p eop l e we

have kill ed B ut first we are to set a date from which we are t o p urify
.

ourselves and confess with prayers t o I a t iku whose p eople we have ,

d estroyed But we will tell y ou and you will see how we go thr ough
.

this ceremony and you will watch and listen and learn every step of
it We will ask Coun try Chief to ask the Koshari to b e with us in
.

this ceremony which they will rule This is the reason we wished thi s
, .

meeting called I hop e we have no t caused you t oo much bo ther

. .

”
You will hear of the date th at we will set at ano ther time Th e .

meet ing adj ourned and the p eople started ta l king sayin g it was tru e ,

th e Twins had b een too ir n pet u ou s and forward .

The Twins returned to their home and told their mother she was
to b e womanly and was to help them with what they had to g o through ,

and they said a prayer to her They told her she was to take p art in .

the dance with them They knew she had the hardest p art to do for .
,

she had to dance all day long They se t the next day to start their .

86 T he in form an t s ai d th a t th i s term includes the r ulers of the d i re c t i o n s the k ats ina an d others W h i t e , .

w as told th a t k pi t iy i a term embr acin g the s pi r i ts of the four d i re c t i o ns S n M oo n W in d an d

c au
’
c a a s , u , , ,

E a rth but th a t i t does not inc lude the k a ts ina Li ght nin g or I t ik
, H w un able t o as c ert ain the b as i s
, , a u . e as

of th i s d i st inc t i o n .
88 B UR E AU O F AM E R I CAN E T H N OLOG Y [ B U LL . 1 35

They told all the able -bodied men to get their weapons and bring a
little lunch Most of the men rushed b ack to their houses to get
.

weap ons and food This was the first time they were goin g on the war
.

path and the women were encouraging the men E very man was ou t .
,

none stayed b eh ind M as a wi and Oy oy ewi led the attack

. .

When they arrived at the place where the scalps were the Twins ,
”
said Here is the place and they started to shoo t arrows and throw
,
“
,

their clubs a t the scalp s After everyone had done this the Twins
.
,

gave orders t o stop and they told the p eople that they were now going
“ ”
to take a scalp They told the p eople to watch clo s ely to see how
.

it was done They would rush up to the hogan acting as though they
.
,

were fighting and cutting the scalp from an en emy They woul d .

take on e scalp after ano ther and thr ow it over their shoulder After .

they had gathered them all up they told the p eople to get shoo ts of ,

youn g cedar and cu t down a 1 2 -foo t p ole The cedar shoo ts we r e .

tied t o the t op of the pole and from each twig a scalp was tied After .

thi s was don e they told the p eople We are goin g to take the scalps ,
“

”
back to the village and we are goin g to sin g the first song As they .

came toward the vil lage th ey sang ( there are ab ou t 2 0 songs used ) .

M a sewi carried the p ole no on e else could touch it ,

If anyone touched .

it he wo u l d b e haun ted by Kooko

,
.

When they were near the village all the women gathered aroun d ,

them The pole was planted in the middle of the p la z a Then

. .

M a sewi said F our days from n ow my bro ther and I wil l dance
,
“
.

Bu t I ask a ll of y ou p eople to help with our dance F or 4 days you .

will prac tice this dance O u r mo ther is goin g to do the ashia ( the
.

name of her p art in the dance ) He told the p eople This is the way ,
“

you are to p ay tribute to your warriors if they conquer some o ther

” 39
p eople .

Tha t same nigh t Coun try Chief had asked that the Koshari come
ou t of the kiva They were to go from house to house and get the
.

p eople to go to the kiva to practice M a sewi told the p eople they .

were to regard the Koshari as r ul ers dur ing these 4 days ; they wer e
to rank ab ove Co u n try Chi ef Antelop e Man and a ll t he cha ia ny i
, ,
.

He said that the p eople were no t t o have cigarettes unless they asked
the Koshari to make them for them ( We make this rul e ve ry stric t . .

If anyone smokes a cigarette he makes himself during these 4 day s ,

he would b e haun ted by the scalps or would b e the first to b e killed ,

or inj ured in b attle ) .

E very evening at sundown during these 4 days Koshari wo u ld

gather the p eople and bring them to the kiva where M a sewi and
Oy oy ewi were They help ed wi th the songs and encouraged the
.

p eople to b e brave and p atient D uring these 4 d ays the Twins were
.

89 h i s sen te nc e seems h i ghly par ap hr ased or h i ghly acc ultur ated for
T : T h is is the w a y yo u are to d a nc e
w he n you t ak e a s c al p ( or h a ve k i lled an e n emy ) S ee belo w
. .
 S T I R LI N G ] O R I G IN M YT H 0 F ACOM A 89

fixing up the cost u mes they were to wear in the dance It was the .

fir st time the p eople woul d see them in the costume their father had
given them and how they were p ain ted , .

The nigh t b efore the d ance they took their mo ther in to the kiva to
practice her dance They made d ifl er en t headdresses for her to wear .
’
.

That nigh t the Koshari told the p eople they were all to b e in the kiva
before sun rise Just ab ou t d aybreak the Koshari came ou t of the kiva
.

and g ot on the housetop and sang a son g Al l were in their Koshari .

costum e E arly in the morning they wen t from house to house tellin g
.

p eople to come to kiva The Twins had asked two cha ia n y i to help .

dress them in kiva They were supposed to b e resting and no t to help .

themselves bu t they instru cted the cha ia n y i how to p a in t them a n d in

,

wha t they wanted t o wear .

As soon as the su n cam e up the Koshari said the dan ce was to start , .

All the p eople came ou t and took p osition on the plaza .

9°
The mo ther of the twin s goes in dancin g among the men as they
come in to the pla z a When the song is over the men stop and the .
,

mo ther d ances alone b ack of the p ole M a sewi a n d a cha ia n y i sitting ,

b etween her and the p ole She dances j ust one song by the p ole then .
,

they all go b ack to kiva where they rehearse more songs In the firs t , .

dance M a sewi the elder tw in comes ou t ; in the second dance Oy oy ewi

, , ,

the youn ger twin comes ou t , .

The Twins had asked some women to prep are food a t their home for
a ll the p eople They always had plen ty of meat b eing great h u n ters
.
, .

Thi s was the first tim e the p eople were to hold a feast all together .

At noon the Koshari told the p eople that the women were to bring food
and gather a t the kiva They had a big feast some ate ou tsid e and .
,

o thers in kiva The Koshari told the p eople after they had eaten they
.

were t o con tin ue the dance in the afternoon un til sun down .

Wh en the dance was over the Twins said a prayer for the p eople an d ,

thanked them for taking part in the ceremony The p eople then left .

and rested The Twin s took down the pole and tol d the p eople tha t
.

the scalp s b elonged to the trib e and anyone wish ing t o b e brave migh t ,
91
come and ask the scalp s for p ower They told the p eople that they .

we r e t o g o thr ough this ceremony a n y tim e tha t an en emy was killed .

This dance is also to p ay resp ect to the enemy who has b een killed so ,

he will no t haun t the killer .

So they took the scalp s off the p ole and took them b ack to the ir
home A t their home they buil t an addition esp eciall y for the scalps
.

to live in F or 3 0 days more they were to purge themselves and remain

.

con tin en t After these 3 0 days they would b e free of Kooko an d wo u l d

.

no t b e haun ted This is the end of the ceremony .

(O ne who kills an .

90A cc ord in g to B o as 1928 p t 1 pp 1 6 20 7 285 289 the w om an w ho d anc es with M a s wi in the s cal p
, , .
, .
, , , , a

d anc e i k o o k o an d i s the s i ster of the W ar T w in s n ot the i r mother

s
’
, , .

91O f W h i te 1 935 p 60 ft n 5 6
. . , .
, . .

42 6 70 1— 4 2— 7
90 B UR E AU O F AM E R I CAN E T H N OLOG Y [BU LL . 1 35

e nemy is known as O p i or M a sewi he always represents M a sewi The , .

last of these an O l d man abou t 2 5 years ago had the scalp s buried as
, , ,

there would b e no on e to feed them and care for them when he died and ,

h e feared sickness or p ests migh t come to the village as a resul t ) 92

.

From this d ay on the Twin s were much more careful of what they ,

did and we r e no t so im p etu ous and purposeless in the ir activities .

E very time a man killed an enemy they held this ceremony and they ,

g ot their instructions from the Twins how t o go abou t it The Twin s .

said tha t they were no t very happy any more a n d tha t they were no
longer fit t o b e with the p eople and tha t they were going to disapp ear .

They s aid tha t th ey were going to take their mo ther and the three
wo ul d go on top of the east p oin t O f the r o ck (a t Acoma ) They s aid
93
.

they selected this place b ecause they kn ew that I a t iku mean t for the
p eople to live on t O p of the r ock as it would b e more wonderful and ,
”
mysteriou s 94
So we are goin g ahead in order to disapp ea r there
.
“
.

Shortly after this M a sewi Oy oy ewi a n d the ir mo ther were missed by , ,

t he people .

I t is no t kn own how much longer the p eople lived a t the bo ttom of

the rock bu t much time elap sed Many o fficers died away bu t finally
,
.

there came a tim e when K a sewa t was Co u n tr y Chief b ein g the only
9“
,

son of the war chief The older p eople rememb ered that M a sewa t
had said th at even tually they were to move on t Op of the r ock a n d in
that way they would also b e pro tected for the p eople were the chosen ,
“

”
p eople . So they decided to carry ou t the plan of Ka sewa t There .

were still m a ny p ine trees on top of the mesa The cha ia n y iwen t ahea d .

and plan ted their praye r s ticks on the site Coun try Chief asked the .

men to go up and clear off the site and level it He asked them to make .

a trail up t o the top on the sou th side They called i t the r ainbow .

ladder (fig 1 2 p . The cha ia n y i were asked to bring do wn all

, , .

the an ts They moved do wn all the o ther livin g thin gs like centi
.
,

p edes and sn akes that were no t wanted there ,

.

K a sewa t made a duplicate of his broken prayer stick and b uried it

where the plaza was to b e Th en he asked the cha ia ny i to make fou r .

lengths of prayer sticks road prayer feathers] which woul d make a ,

trail t o the center of the plaza The Antelop e clan mad e their prayer .

stick [feathered strin g] to lead to where their headquarters were to b e .

The rest of the C ha ia ny i did lik ewise planting their prayer sticks at the ,

place s where their kivas were to b e Country Chief did the same for .

a ll the public kivas and for his headquarters .

When a ll was ready Co u n try Chief and the Antelop e clan were th e ,

first to b e help ed in building their houses E veryone was to help . .

C f W h i te 1942
. , .

9' M a sa w i an d O y oy ewi l ive un der a ro c k ( or perh ap s t w o ro c k s) o n to p of the A c om a mes a ea s t o f the , v il

l a ge ( W h i te 1932 fi g 1 pp 30
, , .
, .
,

N O bv iously a pa r ap h r as but for w h a t ? e,

S ee W h i te 1932 pp 147 172 180 ; 1942

, , .
,
-
.
 THE BIR T H O F THE WAR T WI N S

After the fam ine at White House there was a woman living with
her d aughter This girl and h er mo ther w ere hated by everyone
. .

They took care of th eir own fi eld and no one s poke to th em or invited
them to their house B ut th e katsina were very fond of th em as
.
,

they always mad e off erings to th em .

I t was customary for the p eopl e to go ou t to p ick prickly p ears ,

pifr on s and yucca fr u it

,
O ne season th ere was plen ty of pi nons so the
.

daughter asked her mo th er if sh e coul d g o and gather some bu t her ,

”
mo ther said There is n o on e to take care of you
,
“
Th e girl in .

sisted saying sh e co u l d go alone So sh e took a lunch and followed

,
.

the o ther p eople Sh e came to where th e p eopl e were camp ed ; no

.

one invited h er in so she camp ed alone She p assed the n igh t a n d the
,
.

next d ay wen t ou t p icking pi nons all alo ne At noon su d denly some .

one m et her He was O sha ch Pa iy a t iu m a Sun Youth spir it and

.
l
, ,

ruler of th e Sun (pl 1 center left ) H e spoke to the girl saying

.
,
.
,
”
Are you picking pi nons ? ( Such greeting is applied to what any
“

” ”
Su n said “
on e is doing ) Yes sh e said but you frightened me
“
.
.
, , ,
“
I wil l help you pick pi fi ons bu t I have brought you two pi fi ons ; I ,
”
want y ou to eat them She asked who he wa s He told her I am
. .
,
“

”
Su n She asked where he lived H e said H a ku oiku cha ha ( where
. .
,
“

the su n She thanked him for the pirions

‘

Sh e ate the pi nons after he l eft and b ecame pregnant H e had ,

.

prom ised to h elp her pick pi fi ons so whenever she picked pi nons they ,

increased in her basket Seeing that sh e h ad more than she co u l d

.

carry sh e d ecid ed t o return home So she put th e load on h er b ack

,
.
,

but i t was not heavy Wh en sh e g ot home her m o ther pra ised h er ,

.

”
sayin g Y ou have certain ly gathered lots of pirion s
“
They noticed
‘

.
,

th e others d ry ing pi fions on th e roofs of houses so they d id th e sam e , .

When th ey sp illed ou t th e pirion s they grew in to a large p ile The

‘

mother and th e girl were astonished to see how many sh e had brough t .

The g irl told her mo ther how Sun Youth had prom is ed aid Sh e also .

said that h e had given h er two pi nons to eat and mayb e that ex
plain ed what h ad happ ened Sh e di d n ot kn ow that sh e was to have .

children from these pi nons .

Tim e p assed and her pregnancy b ecame no ticeabl e Her mother .

no ticed i t and asked if she were pregnan t She said n o for sh e knew .
, ,

sh e had met n o man Th e o ther p eople noticed her condition too

.

i here are sever al of these O c t c P a iy a t y a m o an thro p o mor p h ic su n gods brothe rs w h o l i ve a t S u nr is e

T a , , ,

P l ace E ach d a y o n e of them t ak es the su n ac ross the hea ve ns L A W

.
—
. . .

92
 sw u m ] O R I G IN M YT H or ACOM A 93

and said sh e was pregnant Soon she gave b irth to two children .
.

After 4 days t h ey were presented to th e Sun and given names .

Their names were : M a sewi ( th e elder ) and O y oy ewi ( the younger ) .

Sh e wond ered how sh e had gotten that way and then sh e rememb ered
eati ng the two pi fions of Su n Youth .

Th e b abies were very small and did no t look handsome bu t they ,

grew rapidly Th ey were soon crawlin g and b efore long b egan to

.

walk They started t o sp eak very early Th ey b egan l eaving the

. .

house and were not afraid to go ou t Their grandmother cautioned .

them n ot to go t oo far from the village as the an imals would get th em ,

but they p aid littl e attention Th ey grew very fond of hunting start .
,

ing wi th b irds and rabbits and wh en th ey came home they woul d ,

sp eak of th e animals they had seen They sp oke of seeing an animal .

wi th horns (rabbit ) and asked grandmo th er if it was somethin g to

eat Their grandmother told them i t was a rabbit so they asked
.
,

how to kill it They would wander O fi remaining all day away So

.
, .

”
their grandmo th er said “ ’
I ll make y ou something t o kill i t with
, .

Sh e had an ol d b asket she was no longer using Sh e took the cir .

onl ar stick formin g th e r im of th e b ask et and cu t i t in two She .

tied sine w conn ecting each end of th e two segments G iving on e of .

”
these b ows to each b oy sh e said thi s is ost ia ha bow (She g ot the , ,
“
.

2
word from th e rainbow ) .

Th e gran d mo ther go t some stirring sticks from a bun d le for stir ring
corn She took two of these sticks giving on e to each boy saying
.
, , ,
”
“
Y ou are to use this with th e bow These are ist oa arrows Sh e .
,
“
.

showed them how to use it (Th ey h ad said they had tried to catch
.

th e rabbi t bu t it was t oo fast ) .

Then th ey went ou t with their new weap ons t o hunt Their .

fath er th e Su n was always watching th em and help ed them I t was

, , .

he who mad e them grow fast and mature quickly So h e watched to .

see how th ey wo u l d use th e bow and arrow Wh en th ey saw a .

rabbi t th ey crawled up t o it and sho t at it Th e arrow j ust touch ed .

th e rabbit bu t the rabbi t fell They ran up and caugh t th e rabb it

, . .

3
I t was by th e p ower of th e Su n that th ey had done th is They took .

it home and their grandmother and mo th er were much pleased Th ey .

were so pleased with th eir success th ey were anxious to do more hun t

in g Sometimes they played with o ther children but th ey were m ean
.
,

t o th e other children and b eing stronger mad e th em cr y However .

,

th ey preferred to go alon e to the country to hun t With the h elp .

of the Sun they b egan to kill larger game They easil y found d eer and .

antelop e which th e Sun mad e com e to them .

Any large animal they kil led was t oo hea v y to carry so th ey would ,

come b ack for th eir gran d mo th er She taugh t t h em to skin gam e with .

3 ‘

b o w) ; k a er t si (r ainbo w) L A W
H O ct y a " k a ( ’
va
"
.
—
. .

A c om a h u n ters p r ay to the S un to hel p them ( W h i te , 1 93 2, p .

94 B UR E AU O F AM E R I CAN E T H N OLOG Y [BUI . L . 1 35

ob sidian G randmo ther feared they would wand er too far so she
.
,
4
tried to scare them by telling them the lions and b ears woul d take ,

them off Instead of b eing scared each tim e sh e would name a n ew

.
,

fierce animal they would go ou t and look for i t after sh e d escrib ed

, ,

it for them Th ey kep t the ir grandmo ther very busy making buck
.

skin Soon they b egan killing large anim als lik e lions and b ears a n d
.

kep t their grandmo ther busy makin g rugs O nce their grandm o ther .

told them th e b ear would eat them so th ey wen t ou t to fin d the b ear ,

and see if i t was tru e a b ear would try to eat th em They invented .

a stick with which to fight if the b ear should prove d angerous They .

go t a stick of hard wood abou t 9 inch es long and s harp ened at both
ends saying Wi th this we will overpower you
, ,
“ ”
Th ey came t o .

t wo cub s so th ey started to play with th em running th em aro u n d till

, ,

th e cub s whined and cried as the b oys teased them pok in g sticks in ,

their eyes Bu t the b oys kep t watch for th e moth er So o n they

. .

heard her coming The b ear charged at th em bu t th ey stood their

.
,

ground M a sewi was in front and poked t he two -p o inted stick in

.

the b ear s mouth as i t hit at him The b ear stopp ed a n d star ted to
’
.

p aw at it s mouth whil e th e boys stood by and laughed I t was great .

fun for them After they had laughed as much as th ey wan ted they
.
,

kil led th e b ear Th ey had learned from th eir grandm other that the
.

cha ia ny i used b ear p aws so they though t th ey would take them off ,
”
as presents for the cha ia n y i ( This is what Koshari w o ul d have done .
,

as p aws for C ha ia nyi may no t b e taken th is way ) .

After they grew a little old er they heard o ther ch ildren sp eak of their
fathers So they went to their mo ther and asked h er why they did
.

n ot have someone to know as father like the o ther ch il dren So their ,

.

mo ther told them the ir father did no t live there Th e b oys as ked .

where h e lived and the mo ther told them at H a ku oiku cha ha They .

asked how far it was to that place and how many times th e su n would
come up b efore they could reach i t Their mother said sh e did not .

know that i t was wh ere th e sun came up

,
Th e b oys asked their .

mo th er if they could go to visit their fath er Sh e told th em they coul d .

never get there and it was no use try ing She did no t thin k they .

woul d try They had alway s go tten up early b efore sunrise They
. .

a lways prayed early in the mo rning they were well in structed in reli
;
g iou s practices So next morning they go t up early and after discus s
.
,

in g it they d ecided to start ou t t o visi t their father

, Wh en they saw .

“
the su n come up they said It s no t far j ust on th e o ther sid e of the ,
’
,
”
mountain So they s tarted th at way walkin g f a st so as to get there
.
,

quickly Th ey came t o th e t op of the first range and saw another a s

.

far b eyond as the first had b een .

V ria n t T here are lots of ck y o [g ian ts] ro am in g ar o n d th is c oun try she w oul d tell them they
a :
“
O
°

u ,
”
,
“

m i ght ca t c h you an d e a t y o O h w e re n o t a fr aid ! the boys w o uld s y

u .
" “
, L A W
’ "
a .
—
. . .

T he w a r god t w in s in a Sia myth s k inn ed a be ar s pa w s ( S teve n so n 1894 p S ee also W h ite '

5
, , .
.

1 942 for an acc ou n t of a med icin e m an s k innin g a be ar

, .
96 B UR E AU or AM E R I CAN E T HN OLOG Y [ B U LL 1 3 5 .

children would b e much b etter cared for Wh en th e boys reached th e .

”

t op they went righ t in (like Koshari ) wi thou t ceremony

,
Sun You th .

had a kiv a and on e of th e women went to tell him two b oys had arr i ved
, ,
“
M ayb e they are your boys C om e up and see them ”
Wh en th e . .

boys g ot in they asked for their father By that time Sun You th came .

”
in saying Y ou h ave come my sons ,
“
He picked them up and brough t ,
.

th em down in to th e kiva Su n Youth h ad bro thers in th e kiva and h e .

”
spok e to them saying My sons have come h ere ,
They laugh ed at ,
“
.

”
th e b oys saying Is that th e kind of sons y ou have ?
, ,
SO on e of the
“

m en asked if it was tru e that those b oys were his sons If th at is so .

“
,

p lace them in the north d en where the lions are and see if th ey come
”
ou t alive .

So their fath er pu t them in with th e lions Th e b oys w ere used to .

lions and were no t afraid Soon the lio n s b egan to lick th em and act .

friendly The b oys played with th e lions O ne of th e men go t up to

. .

see if th ey ha d b een eaten and reported N 0 they are playing with the , ,
“
,
”
SO they wer e brough t ou t “
lions . The man said P u t them in th e .
,
”
west d en where th e wolves are th ey are always hungry They did —
.

so and nothi n g h app ened to th em ; th ey came ou t a live Th ey were .

6
then placed in the sou th d en with the lyn x with the sam e res u l t ,
.

Then th ey were placed in th e east d en with th e bumbl eb ees Th e b ees .

got all over them O ne of th e b oys happ ened to op en his mouth one
.
,

of th e b ees got in and he bi t i t sayin g O h bro ther they are good they “
, , , , ,
”
taste sweet So they gathered oth ers breaking them op en a n d suck
.
,

ing ou t the hon ey .

When th e man came to see th em h e saw no harm had come to th em

and told them t o come ou t H e rep orted t he boys had killed a l ot of .

7
th eir b ees They also had in th e kiva a t siwa im it iim a filled with hot
.

coals This is where th e su n g ot its h eat O ther kivas have th eir

. .

altars in this place Th ey were goin g t o give th e boys a final test . .

Th ey grabb ed the t wo boys a n d threw them into these coals Instead .

of b eing burned th e b oys came ou t full gro wn men as handsom e as their ,

father N ow everyone was con v inced that th ey were really children

.

8
of t he S u n They said they would send them b ack the next d a y but
.
,

in the meantim e they would fix th em u p to b e still more han d some .

The boys had bro u gh t their b ows and arrows So th e m en took these .

and impro v ed th em Th ey put sin ew b acks on the bows and shap ed .

th em b etter Th ey pu t arrowh eads and feathers on th e arrows and

.

mad e lion -skin q uivers They also mad e sticks ( staffs ) for them an d .

told them they were going to b e Coun try Chiefs They pu t this staff in .

0a rian t In the w est de n w ere wolves th a t a re al w a ys hun gry ; in the south den s nak es some of them
V : , .

r a ttlesnak es T he T w in m ade p ets o f the s nak es too W e n the P iy t y m o came b ac k they

.
“
s , . h a a a s

foun d the r a ttles nak es c r a w lin g arou n d the boys n e c k s an d fac es an d n ot hu t in g them a t ll L A W
'
r a .
”—
. . .

S ee p 19
7 . .

0 V ar ian t W he n the T w in s stood u p w i th the i r f a ther the other

: S un Y ouths tr i ed to pic k the ir o w n “

brother o t from amo n g the three but they loo k ed o mu c h a l i k e they c ould n ot do i t F inally they s a id
u , s .
,

A l l r ig ht l T hese boys a re your on l

“ ”
s s
 S T IR LI N G ] O R I G IN M YT H 0F ACO M A 97

a sp ecial p ocket in th e quiver Th ey were told that wi th thi s staff they .

would b e m a d e strong and would b e protected (This is still a part of .

the quiver I t holds th e quiver in shap e ) This staff is called yapi 9

. .

(pl 1 6 fig.
,
.

Th ey were told they were t o b e strong rul ers as representatives of

the Sun So their father also made for them a curved rabbit stick
. .

He told th em n ot to use i t j ust anytim e as it had so much power that

they migh t d estroy som ethi ng To use it only when i t seemed nec a s .

sary If they kill ed something and felt sorry abou t it they co u ld place
.
,

the stick (yapi ) or an arrowhead (which was given them ) on it and it

woul d come t o life Their fath er also made for th em eigh t arrows four .
,

in each bun ch p ointing ou t the ones th ey were to use only in an emer

,

g en cy T he oth er four could b e used for huntin g

. He told them they .

were to b e all ow ed everywh ere in th e North South West and E ast , , , , ,

10
even in th e most sacred places and they wo u l d b e l istened to , .

Wh enever y ou want to come b ack to my house the doors will b e op en ,

”
t o y ou Then he said Now I will give y ou c o stum es which will make
.
,
“

”
y ou handsome So h e gave them b eaded moccasins girdle and
.
, ,
’
sash (boka t yo ) He gave them arm b ands d ecorated wi th feathers . .

He gave them each a wr ist b and mad e of buffalo skin that they were ,

to wear always as a pro tection ; th ey were never to take it off as their ,

heart would b e in it He gave them b ead necklaces of turquoise and .

shell W ith all of these y ou will look handsome and wi ll have power
.
“

”
to attract Then h e p ain ted them aroun d the eyes with red pain t
.
,
”
saying Thi s is the way you will p aint up for bravery
,
“
.

All of this tim e Sp id er was coaching th em tellin g them no t to ,

b e afraid in th e different tests Their father also mad e for them a .

h ead dress call ed hey ea shu n i t o h a ng on th e b ack of th eir hair They .

were mad e a p ouch to b e carried by a strap [b andoleer ] over th e

sho u l d er ( pl 1 6 fig In this pouch Sun placed a num b er of fet
.
,
.

ishes 11
Th ey were always t o wear this F in ally Sun Youth looked
. .

“
them over and saw th ey app eared very handsome I have given .

”
y ou all that y ou need for bravery good luck and p ower h e said , , ,
.

He said they would stay overnigh t and go b ack the n ext d ay when ,

th ey were t o accomp any him with th e su n Spid er B oy told them .

to agree So they were taken from the kiva in to th e o ther room and
.

given food Th ey p assed th e night there . .

Th e next day Su n Youth took his sons and put them high in t he su n .

Th e su n b egan to rise and came O ver the horizon Their father .

was talkin g to th em and poin ting thin gs ou t to them as they looked

9 Eac h a Keres an p ueblo a l i ttle st a a st ic k o can e of o c e c lled B i ( W h i te 1932 p 129
ofii cer in ha s ff , r ffi , a ya
"
, , .
,

fig 4 c ; 1935 pp 38
. , , .
,

1° T he W a r c h i efs a re allo w ed an y w here in an y c eremo n y in the p ueblo , , .

I n form an t s n ote T h p ou c h (k o k t n ) c o n t ains an t gr a vel an d a fe w h air s from s cal p s T he gr a vel

'
11 : e s a u a .

k ee p s a w a y the d ise e an d b a d lu c k th a t the h air m i ght carry A fi ght i ng an t n ever goes b ac k an d

as . ,

is ve y stro n g
r ( T he A n t h i ny i u es a b a t dr i ed o t T h b a t i s l ai d o n the an t h i ll T he an ts e a t
. c a a s u . e .

the flesh of the b a t the n they gro w wi n gs an d fly a w a y )

, .
98 B UR E AU O F AM E R I CAN E T H N OLOG Y [ B U LL 1 3 5
.

down Th ey asked many qu estions so that no thing wo u l d puzzle

.
,
”
them So their father said N ow we are near your house
.
,
“
Sun .

Youth kn ew how they had come and kn ew that Spider B oy was s till
with them So Spid er B oy put them in a b asket and their father
.

h eld the o ther end of the web and i t hun g down They told th eir .

father that they woul d do all that h e had asked them and wo u l d
foll ow his advice As b efore the boy s were lost no t kn owing how
.
, ,

far they had come They came righ t to the house of Spider Woman
. .

The boys thanked Spid er Woman and told her they had seen th eir
fath er So they said a prayer for her and left
. .

Th ey returned to their house The ir gran dm o ther and mother

.

had b een praying for them and feared th ey were lost and th e lions
had gotten them They looked everywhere for them bu t could not
.

find them They were no t recogniz ed by their mother as they were

.

now h a n dsom e gr o wn men Their grandmother did no t b eli eve they

.

were the same boys but they told how they had m et their father and
,

how h e had given them names After their grandm o ther and mother
.

heard this they b elieved The b oys took off their costum es and hun g
.

them up for they had b een told no t to wear them until they n eeded
,

them They mad e up ord inary costum es for th emselves and th ey

.
,

contin ued to live as common p eople in th e vill age .

100 B UR E AU O F AM E R I CAN E T H N OLOG Y [ B U LL . 135

Then there are two cocks (ku pewi t it Sp cocin er os) who are under ’

,
.

Coun try Chief I t is th eir duty to cook for the Co u n try C hi efs and
.
,

to make corn m eal for th em They represent th e two help ers given t o .

the first Coun try Chief by Iatiku In th e b eginnin g th ere were only .

the [first] Country Chief and his two help er -cooks B ut after Mas a w i .

and O y oy ewi l eft th e Acoma p eople two more Country Chiefs were ,

appointed to take their place : Mockin g Bird Youth and Wren Youth .

The three Country Chi efs and th eir t wo cocks all live together ‘
.

Th ey must observe cont inence .

From the meeting Coun try Ch ief go es to Antelop e M an and reports

,
.

If there has b een any obj ection to an appointee Coun try Ch ief ,

explains why In this event the coun cil will name ano ther man bu t
.
,

they must get An telop e M an t o agree to th e n ew selection H e can .

in sist upon his candidate if h e wishes ; usual ly h e does no t in sist , .

Care is taken t o make th e appoin tment from a clan o ther than that
of the retiring o ffi cer .

Coun try Chief says to th e kiva h eads Tell your ch il dren to wait ,
“

t ill tomorrow Wh en y ou h ave eaten breakfast come in to th e kiva

.
,
”
and wait there .

If a man canno t b e at the meeting h e mus t get consent to stay ,

”
away from the father or a cha ia n y i F our cha ia n y i are app oin ted
,
“
.
,

t wo from the F ire al tar and two from th e F lint al tar to give out ,

s ticks of o ffice to th e appoin tees Th e ofli cer s are always up early .

,

they cry ou t and tell th e women to get up early and cook breakfast ,

so th e m en can get t o th e meetin g on time .

All the men are supp osed to go each to his o wn kiva The fo u r , .

cha ia ny i go to M anharo kiva Then Co u ntry Chi ef goes to the .

d iff erent kivas and asks the head man of each if all memb ers are pr es
ent When Country Chi ef has mad e his r o unds the cha ia ny i a r e
.
,
6
first to leave the kiva They go to th e p ublic meeting house .They .

used to meet in the M a u ha r o (informant rememb ers it ) but the ,

cha ia ny i did not like any quarrelin g to take place in a sacred place ,

so they buil t the sp ecial meeting house .

Coun try Chief sends ou t his officers (the retiring officers ) to get the
different group s The different group s are placed in diff erent p art s
.

of th e meet ing house B esides the retiring ofli cer s and the two .

O fficers of each kiva n o on e knows who the new officers w ill b e

,
Af te r .

all are in Country Chief asks the l eaders if all of their memb er s are
,

present They wil l rep ort absentees and give the reason for absence
. .

Country Chief acts as chairman and calls the meet ing to order He .

tells the p eopl e N ow I am going to tell y ou that new Country C hi efs

,
“

”
are to b e appointed today and I w ill give them my staff The .

5 C f W h i te
.
, 1932, p 45 A cc ord in g to W h i te F i rst w ar c h i ef i s C t im l t i; se c o n d
. . : u , C pa t iml t i; t hird ,

t ot im l t i; the n there a re three c oo k hel p ers an d t n l i ttle c h i efs a s a ss i st an ts

”
M a iy a c -
, e
“
.

0 S ee P l an ( fi g.
( S ee W h i te ,
a mm o] O R I G IN M YT H or ACO M A 10 1

o fficers still have th eir staffs with them When they go to the meet .

ing house they take off their

,
and kn eeling in front of the ,

cha ia ny i each hands him the s taff with a prayer I give y ou b a ck “

, ,

all your sacred clothes all your rul es all your p ower but I keep all , , ,
”
th e luck that is in it
7
the staff ] This will b e m ine At this . .

time they step ou t of O ffi ce Country Chief is free from resp onsibil ity .
,

bu t h e continues to presid e .

F irst the five O fficer s in the Countr y C hi ef s group are named N ext ’
.

th e t a pu pu (governor) ’
H e looks ou t for th e p eopl e s outside .
’

affairs : p ublic works thi ngs not sacred or religious R elations with
,
.

8
other p eoples are attended to by him H e has authority to call .

meetings ; in such matters he does n ot have to consult the Country

Chief In a matter such as furnishing men for th e late [E urop ean ]
.

war Country Chief would ask the governor to help him ; bu t th e

,

reverse does n ot hold as Country Chi ef canno t leave the p ueblo , .

Th e G overnor has two assistants : H a u k a u pshi (on e s itting next to

him ) ; and C hu it seesh ( the last on e) These two titl es are preced ed .

by t a pu pu : t a pu pu ha u k a u pshi t a pu pu C hu it seesh These assistants ,

.

can take his pl a ce if he is sick He consults with them and they help .
,

ou t generally .

Next they app oin ted thr ee pishka ri (Sp anish fi sca l es no Indian ’
,

name ) Their duties are connected with th e church They have

. .

the key t o the church and sweep the church ; they meet the priest ,

and bring him in help him and call the p eopl e t o church When th e
, ,
.

p ishkari wants work done on the church he would b e help ed by ,

th e G overnor He also acts as help er and m essenger to the G overnor

. .

The head p ishkari has two assistants : H a u ka u pshi pishkari Chuit ,

s eesh pishkari These are all who are named at this tim e
. .

“
Country Chief will say If no one O bj ects you are to regard these , ,
”
m en as your O fficers They are th e choice of th e Antelop e clan
. .

The p eopl e as a r u l e do not obj ect If on e stood up saying I do .

,
“

” “
not want this man Country Chief would say All right I app oint
, , ,
”
you !
”
Th e p eopl e will say Thank y ou for the o ffi cers The new men
,
“
.

are given their s taffs The new Country Chief comes down and brings
.

them into th e Middle The cha ia ny i are all sitting on the south .

sid e They say now which staff is to b e given to each of the new
.

ofli cer s The man app ointed to receive the staff kneels b efore th e
.

cha ia ny i who holds up th e staff and prays

,
This is a long prayer .

recitin g how Iatiku gave p ower to these authorities At a certain .

p oint in th e prayer the staff is handed over The man meanwhil e

,
.

is praying also He prays t o Iatiku saying I am j ust a common

.
,
“

man with no strength or authority I have b een app ointed to this .

7 Keres use lu c k a s e qu i v ale n t to bless in g

“ ” “
.
”

8 C f W h i te 1932 pp 52 5 5
. , , .
—
.
102 B UR E AU O F AM E R I CAN E TH N OLOG Y [BU LL . 135

”
o ffice and y ou will help me carry it out The cha ia ny i blows on the .

staff four times then p asses it to the o fficer The retiring Countr y
,
.

C hi ef holds the hands of the new o fficer raises him thus and seats him ,

on the right sid e of the cha ia ny i Whil e the staff is b eing received th e .

ret iring officer ro l ls a cigarette which h e gives to his successor The .

ret iring o fficers wait each for his successor and does l ikewise .

Frequ ently th e newly app ointed Country C hi ef will offer obj ections ,

bu t he is forced t o take the p osition anyway F requ ently after 3 or 4 .

years on e who was a cap abl e Country Chi ef can b e r e-app o inted .

After all the staffs are given out , the retir ing Country Chief rises
and makes a sp eech telling the p eopl e that they must regard th e new
,
”
man as their ofli cer I have finished my term. Sometimes h e will
“
.

relate what hard times he has had in callin g out th e p eople and advi s es
them that they shoul d have more resp ect for their officers and resp ond
more promp tly to their call s .

The new Country Chief then gets up and asks the p eopl e to regard
him with resp ect as their new offi cer All of the rest of the new office rs .

get up in turn and make sp eeches to th e sam e eff ect naming the O ffice ,

they are takin g over F inally th e new G overnor gets up He asks

. .

”
the p eople to ap p o int a man to b e the water b oss H e usually “
.

names him ceremoniall y t sit s tika kuwai a n ik ou y a ( th e one who ’

orders the water ) In common usage he is called mayordomo There

. .

are four mayordomos F ormerly there were bu t two but sin ce .

,

ditches have b een pu t in at M cC a r t y s they have need ed four one

9 ’
,

for each ditch .

After these men have b een app ointed the new Co u n try C hi ef ,

prays then gets up and adj ourns the meeting A s the p eopl e p ass
, .

ou t they say goodby e to shake hands with ] th e new o ffi cers .

” 1°
The G overnor has ten princip ales a s a d v iser s These men are
“
.

named by the Antelop e M an and hold office for life They are dis .

tributed evenly among the kivas .

The next day th e new Country Chi ef a n d his ofli cer s will meet and
select a place for their headquarters It may b e the home of any one .

O f the off icers usually a place with plenty of sp ace and reasonabl e
,

privacy This is the way it is done now F ormerly it was always a

. .

house on the North side of th e pla z a (kakati ) Th e relat ives of the .

new o fficers replaster whitewash and sh elve the room selected and
, , ,

if it has no fireplace they build on e After the room is fin ish ed and all
, .

is ready the new o fficers go to the old Country Chief s quarters and
,
’

receive from him the broken prayer stick and o ther p araphernalia
which they transfer to their n ew room Th e n ew o fficers then set a .

date and on i t they go out and tell th e p eopl e that th e new oflicer s
0 A colo n y of A c om a to the n orth w est lo ca ted
, , on the San t a Fe r ailro a d an d the m ain a ut o m o b i le
h i gh w a y bet w ee n Albu q uer q ue an d G a llu p .

‘0 C f W h i te 1932 p 6 2
.
, , . .
 1 04 B UR E AU O F AM E R I CAN E T H N OLOGY [ B U LL . 1 35

the b en efit of the p eople and then th ey go on into the village The , .

only ones who go after these branch es are the two officers next to th e
head Coun try Chief As soon as these t wo reach their house th e .
,

cooks h elp th em do wn with th eir b undles The head Co u ntry Chief .

makes the trail into th e house wi th corn m eal .

Th e next day the medicine man and two headmen of each kiva and
th e An telop e M an wai t in th eir o ffices for th e Coun try Chiefs to bring
them th e branch es which they are to use for prayer sticks Wh en th e .

Coun try Chief comes to th e kiva h e will call to b e all owed to give th e
sticks to them and he will name th e place where he go t them The
,
.

”
o fficers will say yes and take th e bundle from th e Coun try Chief
“

who asks th at these branches b e used by them t o help Coun try Chief .

The sam e d ay th e Coun try Chiefs will sit in th eir house and make
prayer sticks ; th e following day they will go out to pray for the firs t
tim e They will go out toward th e north These prayer sticks are
. .

12
all for differen t rulers on e for th e North Moun tain rul er , (pl .

four for th e katsina at Wen im a t s (pl 9 fig and thr ee for th e .

,
.

Clouds [these are th e racing sticks (prayer sticks) and hoop and b alls ] .

’
These different prayer sticks are placed in three d ifl er en t b askets along
wi th corn meal p ollen shells turquoise and cigarettes rolled wi th
, , , ,

corn husks and wild tob acco After dark th e thr ee Country Chiefs .
,

p aint themselves and as they p ain t th ey sing a song The head chief .

and the one next to him p ain t up like th e elder Twin and th e third
chief p ain ts up lik e th e younger Twin This fin ish ed the cooks hel p .
,

th em with their corn meal container and quiver ; th ey carry each

a b asket of prayer st icks on his b ack At the doorway th ey stand .

and sin g a song After this they l eave for the north to pray t o North
.

13
Moun ta in ; they travel until midnigh t .

Th ey usually look for a sprin g Th e first chief carries th e prayer .

sticks b elonging to the North Mountain r u ler Th e second chi ef car .

ries th e prayer sticks b elongin g to th e katsin a ; th e third chief th e ones ,

b elonging to the Clouds Wh en they get to th e spring 14

each on e .

un ties his own bun dle and prays to th e on e for whom the prayer stick s
are in tend ed In thes e long prayers they name every blessing they
.

can think of A hole is dug in the spring and the prayer sticks a r e
.

buried in th e water and covered up with a stone slab Th e first .

Coun try Chief brings along a canteen and gets water from t he spring .

Th ey b elieve that when they get water from this real home of th e
water i t will have magical power and b e suitabl e for the medicin e men
to mix medicin e Th ey also pu t a littl e of thi s water in every cistern
.

on t op of Acoma so t he water will last lo n ger and so th ese places may

,

attract the clouds or rain .

‘2 I n form an t s n ote T he M ou n t ain p r a yer st ic k s are the l argest m ade over a foot lo n g T he t w i gs an d
’
: , .

le a ves a re the c lothes of the p r a yer st ic k s [I n other p r a yer st ic k s fea thers some w h a t s i m i l a rly p l ac ed are
.
,

ca lled the c lothes

*3 C f W h i te 193 2 pp 46 5 1
.
, , .
-
.

P retty Sp r in g
”
H G ot icp wa t “
s a sa , .
 a m m o] O R I G IN M YT H or ACO M A 105

Wh en th ey re turn to the village b efore they ge t up on top the two , ,

[assistan t] chiefs sep ara te and go b ack to their headquarters ; the

fi rst Coun try Chief goes to the chi ef kiva M a u ha r o kai This nigh t , .

the cha ia n y i sleep in this kiva and they exp ec t to b e awakened by

Coun try Chief As soon as he ge ts to the O pen ing in the roof he asks
.
,
” “
t o b e allowed to en ter They say Come in ! He greets them .
,

sayin g Koa t si mo thers a n d your officers all is well you are the
,
“
, , , ,
”
leader He has some turkey fea thers tied up (wa pa n i) wi th which
.
“5

he prays to the north He says a prayer All the cha ia n y i listen and . .

encourage him as he prays As soon as he finishes his p r a yer he asks .

t o b e all owed t o leave They sa y Al l righ t go from us in happiness .

, ,
”
an d b e brave G oing up and down th e streets he cries ou t to awaken
.
,

th e p eople He goes to the east end where he starts praying to the

.

Sun E veryone gets up and with co r n meal help s him to pray He

. .

goes praying through the village Then he returns to his house . .

Th e cooks are wai ting for him when he comes in They gree t him .

”
saying Have you come back my son ?
,
“
He breathes in to the house ,

four tim es saying I have brough t b eads harvest game long life
, ,
“
, , , ,
”
rain The cooks are thankful and help him off with his quiver
. .

”
Th ey tell him to rest saying Y ou have done your work
“
He take s , , .

a short nap before sunrise This is th e first day This day they rest . . .

The n ext day they must again make prayer sticks They make .

d ifferen t sticks for the West (I t is no t necessa ry to repeat the detail s .

of going to the spring ) O n the return the second Country Chief .

,

goes to Manharo kai an d then wakens the p eople The next day they .

rest again and on the next day they rep ea t i t a ll in connection with
the Sou th rulers O n their return the third Coun try Chi ef wakens the
.

p eople They rest again and the nex t day at nigh t they go to the
.

E ast and the first Country Chief again wakens the p eople
,
.

Fr om this day they rest 8 days a n d then start takin g turns only on e ,

going ou t a t a tim e now They do n ot take the canteen bu t only .

,

pray Their prayers are for all the p eople I t is n ot only for the
. .

”
ha op
“
p eople of Acoma bu t for everyone un der the su n a t e itini ,

ka ishpish ( everybody on top where ligh t is ) .

The duties of the p eople to the Coun try Chief : Wh en called t o do

so they must b ring wood ; the women must make p ikali when the —

youn g women are asked they do thi s The men must plant corn for .

Coun try Chief and care for the crop s When there is n o harvest
‘6
.
,

Coun try Chief can a sk p eople to supply corn from thei r b ins From .

15 S ee W h i te 1932 p 129 , , . .

1° T h c omm u n l f a rm in g i s usu all y s ai d by Keres to be do n e for the caci q ue ( W h i te 1932 p 42; B o a s

e a , , . ,

1928 p t 1 p 288 ; W h i te 1932 a p 14; 1935 p 35 ; D m

, .
, .
, est 1919 p 1 97 ; G ol d f nk 1 927 pp 40 93
, .
, . u ar , , . ra , , .
,

B ut W h i te ( 1942) also re p o rts th a t a c omm unal fa rm a t A c om a i s w ork ed fo the W a r ( or C oun try ) C h i ef r

a t le a st he h c h arge of i t T h is i s p rob ably n ot an in t anc e of t w o d i ff eren t c ustoms but d i ffere n t w a ys of

as . s

re p ort in g the s ame c u tom the fi elds are w or k ed p rob ably for the caci q ue but are te n ded un der the d i
s : , ,

r ec t i o n of the W a r C h i ef L A W .
— . . .

42 6 70 1— 42 8
1 06 B UR E AU O F AM E R I CAN E TH N OLOG Y [ B U LL 1 35
.

his supply he fu r nishes fo o d to p eople who have no crop s The people .

’
also harvest Coun t ry Chief s crop s Coun try Chief may ask all the .

p eople to go ou t and hun t fo r him when he is ou t o f meat , .

After the first Coun try Chief has completed hi s first praye r circui t ,
“
he r eport s to An telop e Man An telop e Man s ays All r ight s on I .
, , ,
‘7 "
gu es s it s time for y ou to b e initiated
’
Antelop e Man se t s a date .

4 days ahead He tell s Co u n try Chief to make praye r sticks for

.

Kapin a cha ia ny i All three Coun try Chiefs make these prayer
.

sticks leaving i t to Kapina cha ia ny i to se t u p the alta r Kapin a

,
.

cha ia n y i says I t is goin g to b e fo r the good of my Coun try Chief and

,
“

”
fo r the good of my p eople There is j us t one Kapin a cha ia ny i a t
.

Acoma so he u sually asks the Fl in t cha ia ny i to help him Kap in a .

cha ia ny i sets the date 4 days ahead D uring these 4 days he prep a r e s .

his al tar setting it u p

,
.

Ea l
g e

Ha w k

Ha w k

F I G UR E 7 .
-D iag r am o f p r ayer st ic k o f C ou n tr y C h ief .

On the mo r n ing of the fourth day us u al ly all is rea d y The Flin t .

cha ia n y i do no t brin g their al tar , bu t brin g

some of their p a r apher
nalia arrowheads b ea r claws etc The sand p a int ing u sed a t this
, , , .

time is the on e used when they c ro s s the fou r moun tains ’3

( ash ti
a wa ka t s) Th is p ain tin g is called destroy tracks
.
“ ”
M a sewi and .

”
Oy oy ewi wen t through thi s ceremony to ge t rid of their ha u nt “
.

The cha ia ny i go through this when ever t hey fin ish a cu ring ceremony .

This mean s also tha t there is confession exorcism ] wr ong doings ,

b ein g forgo tten on crossing the four moun tain s .

Coun try Chief makes thi s prayer stick (fig 7 ) represen ting eagle .
,

turkey and two k inds of hawk : P eople who br ing prayer sticks use
only t wo feathers of any of the above birds .

17 S ee W h i te , 1932, pp . 48— 50; 1942.

1' S ee p 67
. .
 108 BU R E AU O F AM E R I CAN E T HN OLOG Y [ B U LL 1 3 5
.

A t this tim e on e Kap in a and one Flin t cha ia ny i go in to M a u ha r o kai

where they dress up like ka tsina bu t wi thou t masks When the son g , .

h as been sung and it is time, one of the cha ia ny i goes afte r them They .

come ou t of the kiva givi ng the katsin a yell and the war cry of the
Twin s They r u sh in to the kiva where the p eople a r e O ne O f the
. .

Kap in a cha ia n y i holds the baske t an d th e Kap ina cha ia ny i do a fast

shufflin g dance ove r the t siwa im it iim a making a l ot of noise Wh en , .

they fi nish this foo t shu fil in g the Kapin a stand on e on each end and ,

on e holding the b aske t in the cente r The first Co u ntry Chief is asked .

to step ou t Then all fo u r start to dance keeping tim e with the song
.
, .

After the fir st song they shuffle their fee t aga in Then the Kapina , .

woman hol d s up the basket giving it to the Coun try Chief and step s , ,

b a ck Th en the Kapin a stan ding on his righ t strikes him with a yu cca
.

switch four times in fron t on shin s thighs stomach chest ; the Kapina , , ,

on the o ther side strikes him similarly four tim es from the back .

E ve ryo n e else presen t then goes through the same rite This com .

pletes the most imp ortan t p art An o ther song and the people are .

given back their bows and hun t ing sticks whi ch had b een placed on ,

on e side of the al tar by the medicin e men when they came in Then .

they go home While goin g ou t each p e rson is given a dr ink of the

.

medic in e mixed by the cha ia ny i All leave excep t the three Co u n try .

Chiefs The cha ia n y i ask them if they are manly enough to drink the
.

t si chu n i medicin e they have p r ep ared It is made ou t O f the dun g of

’
.

snakes If the Coun try Chief drinks this it will give him the p ower to
.
,

foresee things He is asked if he wil l drink this Some d o and some

. .

22
d o no t F our days after drinking it he must stay in kiva The
. .

cha ia n y i ra ther hO pe none will drink it as they t oo must stay in these ,

4 days N 0 one may to u ch o r help the one drinking the medicin e no t

.
,

even touch his blanke t Anyon e touch in g him will fall and b e badly .

inj ured He does n ot fast during this tim e He ca n sp eak to anyone

. .

and leave the kiva fo r necessities D uring these 4 days th e cha ia ny i .

give Coun try Chief advice and rel a te the traditions They in struc t .

him in relays fir s t on e cha ia n y i then another This fin ishes th e

, ,
.

Coun try Chief s initiation ’

.

23
K AT S IN A I N IT I A T I O N
This in itiation goes b ack in place to White House where the r eal
katsin a left and the katsin a socie ty was organi z ed Acoma people do .

i t exactly the same today .

This ceremony usually follows a little after the dramati z a tion of the
katsin a figh t ; now i t is early in April E very 5 years the dramati z ation .

is held and after every second dramatiza tion (every 1 0 years ) the
,

initiation is held I t is called the initiation of the ch ildren (i a chn ia

.
’

“
m a nwa t si wa t r u m a young initiated to
’

93 A cc ord in g t o W h i te 1932 p 49 the t w o u n der w a r c h i efs m a y refuse but the fi rst c h ief must dr in k i t
, .
, , .

93 C f W h i te 193 2 pp 71 75 ; 1942
.
, , .
— .
 S T I RLI N G ] O R I G IN M Y T H or ACO M A 1 09

Coun try Chief asks An telop e Man if it is n ot t ime to ini tiate the
children ( G irls an d boys bo th are in this Th is is initiation in to the
. .

2‘ ” “
tribe ) . An telop e Man says Yes i t is time They keep watch , , .

for the sunrise from the east end of the mesa There are d iff eren t .

p o in ts on the east me s a where the sun comes up The su n is watched , .

from a certain rock ; the hori z on is on the east mesa and marked with
small gap s When the sun reaches a certain place Coun try Chi ef
.
,

knows i t is time for the initiation So he sets the date and tells the .

p eople esp ecially all who have a child ab ou t 1 0 years ol d (more or less
,

from abou t 6 years t o any age ) .

The father and mo the r watch ou t for th is I t is the p aren ts duty .

’

”
t o select s omeone to b e a fa ther to the child to present him for “
,

in itiation The father makes up a praye r stick with which to approach

.

”
the man he is going to ask to act as father to the chil d Two days “
.

before the ceremon y the father goes to the house of the man he selects , .

”
U sually he selec ts a freiend and he sp eaks t o him as bro ther
“
He .

”
asks him if he w il l act as fathe r to the chil d n aming hi m with clan “
,
26
name He brings also corn meal and ground up mixed food and cig
.

arettes The man says a prayer accep ting the Child It is customar y
. .

to bring a large amoun t of co rn meal as the p erson accep tin g must ,

take some of it to all his r elatives b ecause this child is to b ecome a son
of all of his clan a n d each of his relatives ( everyone men women and , , ,

children ) takes some of this co rn meal and go es ou t an d prays for the

ch ild Coun try Chief app o in ts a man to r epresen t T sit sa n it s the
.
,
26
katsin a chief from ha i m a t a a t a kiva Co u n tr y Chief also selects
,
’ ’
.

two G om a iowish from the same k iva (A m a n bel ongs in t he kiva of his .

f a ther ) .

Th ey are to dres s up with masks r epresenting their p arts At thi s .

tim e ( th e mornin g of th e second d ay b efore ini tiation ) th e Antelop e

clan s altar is s et up in M a u h a r o kiva C ountry Chief h elps brin g
’
.

in th e altar C oun t ry Chief th en l eaves and guards th e kiva Th e

.
,
.

Antelop e cl an nawai gets some of his clan memb ers who kn ow the
songs and in th e aftern oon th ey are brought into M anh aro kiva .

L ater th e two G om a iowish come in talking bus il y Th ey hav e come , .

27
from th e west Antelop e cl a n nawai waits for them in his office
.

24 W ome n a t A c om a a re n ot ini t ia ted in to the o i et i s ( In form an t) Althou gh A com a w ome n are ini t ia ted
s c e .

in t o the K a ts in a so c i ety they n ever w e a r m as k s ( W h i te 1932 p

, At S ia acc ord in g t o S teve n so n , , . , ,

w ome n part icipa te in m as k ed d ances p resum a bly w e a r in g m a s k s ( S teve n so n 1894 p

, W h i te s Sia , , .
'

in form an ts st a ted th a t w ome n w ere ini t ia tes in to the k a ts ina o rg ani a t i o n but de cl ared p os i t i vely th a t they z ,

n ever w e m as ks ( W h i t e
er At San t a A na some w o me n are a dm i tted to the k a ts ina org ani a t i o n an d
, z

m a y w e a r k a ts ina m as k s re p rese n t in g fem a les ( W h i te m ) At San to D om in go an d San F el ip e w ome n are , s

.

n o t a dm i tted to the k a ts ina org ani a t i o n ; moreover theoret ica lly a t le ast they are k e p t in i g n or ance of the
z , , ,

fac t th a t the k a ts ina d an c ers are me n ( W h i te 1935 pp 49 83 96 97 101 104; 1932 a pp 27 , , At C o c h i t i

.
, ,
—
, , , .
, ,

w ome n a re k e p t in i g n or an ce of the ide n t i ty o f the k a ts ina d ancers ( D m e t 1919 pp 174 175 ; see al o u ar s , , .
- s

G ol d f nk 1927 pp 44
ra , , .
,

3 D oes th i s i m p ly th a t the c l an ha s a sto c k of perso na l na mes l i k e the H o pi c l an ?

5 F or H o pi A c om a par a l ,
-

lel sever a l dr a w n from th i s mo n ogr ap h see P a rso n s 1939 pp 980 982

s, , , .
—
.

3 0 C l W h i te 1932 p 30
.
, , . .

'7 T he ho u se o f the c aci q ue w h o i A n telo p e c l an na w ai s .

1 10 B UR E AU O F AM E R I CAN E T HN OLOG Y [ 13 0 t 35

and th ey go th ere rep orting to him th at they hav e come b ecause

, , ,
“
You h ave called us T sit sa nit s is on th e way and will b e h ere later
. .

We are coming to initiate th e children We came ah ead t o bring t he .

medicin e (plants r o ots branch es , , ,

The G om a iowish th en l eave goin g up and d own the streets talkin g , .

“
Th ey look at th e ground saying There are lots of tracks th ere must
, , ,
” “
b e lots of children h ere ! Th ey say Some of th em h ave no moc ,
”
ca sin s but after th ey are in itiated we will bring th em moccasin s
, , .

Th e chil dren are usually frightened half to d eath (Th e talkin g is for .

the b en efit of th e chil dren and to qui et th eir fears ) After th ey have .

d one this G om a iowish enter M anh aro ka i Th ere th ey d ance to th e

,
.

s in ging of th e Antelop e clan smokin g talkin g whil e th ey sing making , , ,

the p eopl e l augh Just b efore sundown th ey ask p erm ission t o go

.
,

b ack for T sit sa nit s who is late Th ey j oke saying th ey are goin g to
,
.
,
“
weigh th e children a n d measure th em But I gu ess th ey are not .

”
coming till T sit sa n it s arrives so w e had b etter go get him So t h ey
, .

l eave .

”
That evening at sun down th e man who is to b e fath er to th e
, ,
“

child go es to one of his relatives to get him to h elp by p utting th e

feath ers on th e h eads O f th e children wh en th ey come out from th e
ini tiation Th e G om a iowish l eav e their medicin e in th e kiva and th e
.

”
“
father goes and gets a littl e piece of each kind Th is medicin e is .

to k eep th e children from b ein g afraid L ater in th e even in g a ll th e .

p eopl e enter th eir kivas Wh en th e tim e c o mes th e Co u ntry C hief

.
,
”
comes around to th e kivas tell in g th e fathers to get th eir chil dren “

and brin g th em to th e chief k iva .

”
Th e fath er s and th eir h elp ers take th e ch ildren t o th e kivas
“
.

O ther men go out to meet T sit sa n it s Th ey go to th e west end of th e .

vill age and wait th ere A short d istance southwest of Acoma is wh ere
.

T sit sa n it s and G om a iowish dress You can h ear their cries as th ey .

”
approach B efore this th e men who are not fath ers ask th eir
.
“

” “
women to b oil some corn fo r them as th ey are goin g to act katsin a ,

to present co rn to th e children in kiva Th ey hand it down b ut d o .

,

not enter th e kiva Th ey are not masked but t he childr en d o not

.
,
”
see them Th ey h a n d d own appl es co rn etc which th e fath ers
.
, ,
.
,
“

reach up and get .

As soon as T sit sa nit s comes p as t thes e men th ey pray s ayin g , , ,

”
“
H e is th e o nl y one who is real ; we are onl y guards Th ey all make .

a lo t of noise l ike katsin a so it can b e h eard in th e kiva Th e man

, .

acting as fath er wh en h e comes to th e home of th e chil d , ch ews some

,

of th e medicin e spits it over th e child and says

“
,
I h av e come for ,
”
you my child
,
H e gives som e to th e child t elling him
. E at this , ,
“

”
and you won t b e afraid’
Th e p arents encour age th e child Th e
. .

”
child is carried from it s threshold on th e b ack of th e fath er all th e “

way in t o th e kiva Th ey are pl aced wh ere th ey won t get lost O n e

.
’
.
1 12 B UR E AU O F AM E R I CAN E T H N OLOG Y [BU LL . 135

”
M a u ha r o kai kiva the father is making moccasins The
. In
“
.

” ”
“
mo ther the wife of the father is mak ing up the clo thing E arly
,
“
, .

”
in the morn ing of t he fourth day the mo ther goes to the house of ,
“

the child an d brings the chil d to her house They have there in the .

house se t in baskets the ou tfit for the chil d : if a boy b ow and

, ,
—

arrow hunter stick and clo thes ; if a gir l clo thes a n d the r a inbow
, ,
—

2”
head o rn amen t (u a isht ia k a y a n i) (pl 13 fig Wh en the chil dr en .
, .

” “
are brough t in the mo ther un covers the b aske t say ing This has
, , ,
“

b een sen t y ou by the ka tsin a The cr ews brough t it from Wen im a t s ”

. .

( Chil dren seeing crows look at them to see if they are ca rrying presents , .

”
The stockings of the katsin a r ep r esen t crow stockings P a r en ts
“
.

p oin t ou t the crows t o the chil dren saying See the kats ina a r e go ing , ,
“
,
” 3°
to come ! Katsin a presen ts are left ou tside the doo r to get ch ildren ,
“
up early and p arents will say See wha t your brothe r found ! L et s
, ,
’

”
see to whom it b elongs The ch il dren try on the differen t thin gs t o .

see for whom each thin g is in tended ) After the presents a r e made .
,
”
the mo ther washes the head of the child and gives him a fea s t
“

(on the fl oor ) .

Meanwhil e j ust b efore the katsin a are to come the cha ia ny i have
, ,

b een pl a cin g the ir al tar s in the kivas] They bring the chil dr en in .

fron t of the al tar and give them a ba th to give them new life Th is .

finishes the initiation .

”
A general feast wil l follow The mo thers prepare the co r n meal
“
.

” “
which is brough t to the fathers by the r e a l fathers as p aymen t for
”
service The in itiate wil l r ega r d his fathe r as a real fathe r ; and a ll
.
“

”
the r ela tives of the fath er wil l b e considered relatives “
.

3‘
K O SH AR I I N I T I A T I O N

My informan t s father was chief of Koshari and he told members

’
,

tha t when h e died he w a n ted his oldest son to take his place .

When the tim e came the Koshari told his mo ther tha t they wanted ,

him His mo ther told him there was no way ou t O f i t since his fathe r
.
,

had wished him to take his place So h e consented and his mo the r .
,

told the Koshari head man When the Kosh a ri had a meeting th ey .
,

came after him He was taken to the haima ka a ch ( the kiva used by
.

the Koshari as a mee ting place ) So the head Koshari told the young .

man a n d the four o ther in itiates to come and make prayer sticks a s ,

i t was time fo r the Country Chief to have his doings I t was time fo r .

the ceremony when the warriors renew the scalps It was customary .

7’ n orm an t s n o te T he h air i t i ed in bet w ee n w i th a c otto n str ing C f h ai r fr ame of H o p i m a ide n

I f
'
: s . . . .

I nc luded in th is p l a te a re p r a yer st ic k s in the form of p ins ( ots t i t ni ) for f aste nin g a w o m an s m n tle
1' “ '
a a a .

T ese p r a yer st ic k s a re m a de an d de p os i ted by Kosh a r i

h ( C f P a rso n s 19 18 8 p l .
”
. , , .

F irst M s a H e pi s a y t o the i r c h i ldr e n T h w are c om in g w e ar ing yello w sto c k in gs w h ic h m ea n s

30 e ,
“
e cr e s ,
"

there i s to be a k ac h i a d an ce E C P N o c o nnect i o n i s m a de bet w ee n w an d k hin a mo n g e astern

n —
. . . cr e s ae a

K o rea L A W
—
. . .

C f W h i te 1932 pp 97 101
’1 . , , .
—
.
ST I R LI N G ] O R I GIN M Y T H O F ACO M A 1 13

to ini tiate the Koshari at this ceremony ( Nowadays they catch .

”
them temporaril y for any ceremony My informan t s initia tion was .
’

th e last on e ) .

The old Koshari had sticks they were going to make prayer sticks of ,

pin s for women s skirts (pl 1 3 fig ’

E ach Koshari was to make
.
, .

fo u r extra four for the women to dance with and four to pray with
—
,

so they had to make a grea t many They also made c igarettes of corn .

husks with each se t of pins The old men were presen t while they .

were makin g these .

They stayed in the kiva 4 day s O n the fourth day in the mornin g .
, ,

they set up the al tar wi th two b onani many stuffed wrens (shu ti ) , ,

a n d mocking birds with on e gr ain of corn inside for the heart There .

were di fferen t kinds of herb s and medicines also some flin t s and a ,

s to n e fetich in human form with co tton all aroun d the face This .

represented the mo the r of the Koshari .

The ceremony started with a song At a certain place in the song .

,

they all chewed herbs and sp at in to a p o t which contain ed the white

clay they were to use as p ain t They had to sing four songs d u ring .

this Then on e go t up and mixed the p ain t clay herbs saliva etc
.
—
, , ,
.

The in itia tes stripp ed and started to sin g aga in a n d a t an o ther p oin t ,

in the song the old m en p ain ted them and fixed them up like Koshari
,
.

I t took quite a while to p ain t them After it was finished the old men .

fixed an d p ainted themselves .

They had a squ are medicin e b owl They started a song t o make .

medicin e and they started to mix medicin e E veryone was chewing .

herb s a n d spi ttin g in the bowl a t the prop er times .

Wh en i t came time on e of the ol d memb ers took a dish urinated in

, ,

it and mixed this with the medicine ; ano ther pu t phlegm from his
nose in i t an d the woman who was a Koshari pull ed ou t some pubic
,

ha ir and threw i t in After all this was mixed the head man took
.

some in his mou th and sp a t i t over all the o ther Koshari then the ,

in itiates did the same then everyon e took a drin k of the medicine
,

from a shell (After drin king the medicine four drinks each from
.
,

the shell they were full fl edged koshari ) Then the initiates stoo d in a
,
.

r ow a t the foo t of the ladder The head man said F ollow me we .

,
“
,
”
are goin g to call the p eople in the kiva tonigh t Then the head .

m a n p r ayed and made the trail of corn meal ou t to the ladder He .

asked the p ower of the r eal Koshari to b e w ith all of them so they
woul d no t b e inj u r ed in any way and would have the wit of the real
Koshari .

Two initiates p aired off in one d irec tion ; two in ano ther The ,
.

leade r led them up He sta r ted quick three step s a t a time When
.
,
.

he g ot on the roof h e gave a yell and j ump ed up m aki n g a noise

,
.

Then they wen t down the ou tside lad d er A t the bo ttom they l ined .

3’ S ee W h i te , 1942 .
1 14 B UR E AU O F AM E R I CAN E T H N OLOG Y [BU LL . 1 35

up and started to s ing (Some are dirty songs some are r ea l ly

.
,

comical ) They made a round of all the streets s ing ing Then they
. .

came in to the pla z a dancing (i e acting a s if they were d ancing ) . .

, .

When the song and dance was fin ished they gave a y ell and scattered
ou t going from house to house telling the p eople t o mee t in the
,

Manharo Kai .

The ceremony took a ll day I t was ab ou t sun down when they.

fi nished the roun d of the houses Then they re turned to the kiva .

a n d go t abou t half undressed The leader told them to go back t o

.

their houses and get b aati ( swee t meal ) in a bowl and bring i t b ack
and p ass i t to the le a der who would m ix i t in a large b owl with
,

water He would mix some of the medic in e with each b atch A lo t

. .

had to b e made as many p eople were to b e presen t .

I t is customary fo r p eople to gathe r a little afte r s u n down The .

leade r asks if they a r e all in Koshari a r e in full costume The

. .

medicin e food is mixed in ano the r r oom (no t the kiva ) with a stick
made of cactus used as a torch so as the medicine is p assed aroun d , ,

they ca n see in the d ark Then ano the r Kosha r i ligh ts a long cigarette
.

made of r eed stuffed wi th tobacco and with honey on the end This .

is handed to the fir st one in the r ow Th is is a special Kosha r i ciga r ette

. .

When you have taken a puff it means you are boun d to the Koshari
,

and must d o as they wish Two bowls of foo d are p assed aroun d
.
,

and a lo t of cigare ttes E ach membe r smokes one D urin g t he cere

. .

monial p eriod on e can no t make a ciga r e tte of his own .

F ollowing this the cer m ony of the scalp dance is held

,
.

D uring the 8 day s b efo r e the ceremony i s ove r the in itia tes a r e ,

instructed what to do B efore goin g ou t all the stuffed wr ens from

.
,

the altar are pu t in b ags and a bag is h u n g around the n eck of each
Koshari the b adge of Ko sha ri The wren i s wo rn only d u r ing the
, .

ceremony These wr en an d mockin g b ir d skin s m ean you will have

.

the p owe r of chatte rin g a n d talkin g like these birds .

1 16 B UR E AU OF AM E R I CAN E THN O L O GY [ B U LL 1 3 5 .

H O D G E F R E D E R I C K WE B B
,

1 896 P ueblo I ndian c lans

. Amer Anthro p n vol 9 pp 3 45 3 5 2 . . .
,
. .
,
.
-
.

1 907 A c oma A r t icl e in H andboo k of Ameri c an I ndians

. . B ur Am er . . .

E thnol B ull 30 p t 1 . .
, . .

KROE B E R A L ,
. .

1 9 1 7 Z un i k in and c lan
. Anthro p P a p Amer M us Nat H ist v ol 1 8 . . . . . . .
, .
,

pt 2 . .

LO W IE R H
,
. .

1 9 3 8 The E mergen c e H ole and foot drum

. Amer Anthro p n s vol 40 . . .
, . .
, .
,

p 1 74 . .

M I N D E LE F F V I C T O R ,

1 8 9 1 A study of P ueblo ar c hite c ture : Tusayan and Cibola

. 8th Ann . .

R ep B ur E thnol 1886 1 88 7 pp 3 2 2 8. . .
,
—
,
.
—
.

C E T RO N I N A
,

1 93 6 O l d S p ain in our S outh w est

. Ne w Y or k . .

P A R S ON S E L S I E C LE ws
,

1 9 1 7 The Antel o p e Clan in K eresan c ustom and myth M an vol 1 7 No .

, .
, .

1 2 pp 1 9 0 1 9 3 ,
.
—
.

1 9 1 8 Notes on A c oma an d L aguna

. Amer Anthro p n vol 2 0 pp . . .
,
. .
, .

1 6 2— 1 86 .

1 9 18 a Wa r G od shrines of L aguna and Z uni Amer Anthro p n

. vol . . .
, . .

20 pp 3 8 1 40 5 , .
—
.

19 19 . Census of the Shi wa n a kwe S o c iety of Z un i Amer Anthro p n ’

. . .
, .

vol 2 1 pp 3 2 9 33 5 .
,
.
—
.

1 9 20 . Notes on c eremonialism at L aguna Anthro p P a p Amer M us Nat . . . . . .

H ist vol 1 9 p t 4 .
,
.
,
. .

1 9 20 a Not es on I sleta S anta Ana and A c oma Amer Anthro p n s v ol

.
-
, ,
. . .
, . .
, .

2 2 pp 5 6 6 9 , .
—
.

1 923 . L aguna geneal ogies Anthro p P a p Amer M us Nat H ist v ol 19 . . . . . . .

, .
,

pt 5 . .

1 92 3 a Notes on S an F eli p e and S anto D omingo Amer Anthro p n

. v ol . . .
,
. .

2 5 pp 485 49 4 ,
.
-
.

1 92 3 b The origin myth of Z un i Journ Am er F olk -L ore vol 3 6 pp 1 35

. . . .
,
.
,
.

1 62 .

1 92 3 c F iesta at S ant Ana Ne w M e x i c o

.
’
,
. S c ientifi c M onthly , v ol . 16 , pp .

1 78— 1 83 .

1 924 The s c al p c eremonial of Z un i M em Amer Anthro p Asso c N o 3 1

. . . . . .
,
. .

1 92 9 The so c ial organization of the Te w a of Ne w M e x i c o

. M em Am er . . .

A nthro p Asso c N O 3 6 . .
,
. .

1 9 3 6 E arly relations bet w een H o p i and K eres

. Amer Anthro p n vol . . .
,
. .

3 8 pp 5 5 4 5 6 0 ,
.
-
.

1 939 P ueblo I ndian religion

. 2 vols U niv Chi c ago P ress . . . .

1 9 40 Taos tales
. Amer F ol k L ore S oc M em vol 3 4 . .
— . .
, . .

P A R S ON S E LS I E C LE W S and B E A L s R A L P H L
, , ,
.

1 93 4 The sa c red c lo w ns of the P ueblo and M ayo -Y a q ui I ndians

. Amer . .

Anthro p n vol 3 6 pp 49 1 5 1 4 .
, . .
, .
—
.

R O B E R T S F R A N K H H JR
, . .
, .

1 93 2 The vi l lage of the G reat K ivas of the Z un i Reservation Ne w M e x i c o

.
,
.

B ur Amer E thnol B ull 1 1 1 . . . . .

S E T ON E T
, . .

1 92 9 L ives of game animals

. 4 vols . .

S T E P H E N A LE X A N D E R M
, .

1 9 36 H o p i j ournal
. Columbia U niv Contr Anthro p vol 2 3 . . . .
, . .

S T E V E N S ON M A T I L D A C O X E
,

18 9 4 The S ia
. 1 1 t h Ann Re p B ur E thnol 1 889 1 89 0 pp 3 1 5 7
. . . . .
,
—
,
.
—
.
sw a m ] O R I G IN MYT H O F AC O M A 1 17

WA SH PA
1 910 . A r ticl e in H andboo k of Ameri c an I ndians . B ur Amer
. . E thnol . B ul l .

pt 2 3 0, . .

WH I TE LE S L I E A
,
.

1 93 0 A c om p arative study of K eresan M edi c ine S o c ieties

. P ro c 2 3r d I nt . . .

C on g r Amer 1 9 2 8 pp 6 0 4 6 19
. .
, ,
.
—
.

1 93 2 The A c oma I ndians

. 47t h Ann Re p B ur Amer E thnol 1 9 2 9— 1 9 3 0
. . . . . .
, ,

pp 1 7 1 9 2 .
—
.

1 9 3 2 a The P ueblo of S an F eli p e

. M em Amer Anthro p Asso c No 38 . . . . .
, . .

1 9 3 5 The P ueblo of S anto D omingo Ne w M e x i c o

. M em Amer Anthro p ,
. . . .

Asso c No 43 .
, . .

1 9 42 Ne w material from A c oma

. B ur Amer E thnol B ull 1 3 6 Anthro p . . . . .
, .

Pap .

M S The P ueblo of S ia
. .

M S The P ueblo of S anta Ana

. .

WI N S H I P G E O R G E PA R K E R
,

189 6 The Coronado E xp edition

. 1 5 40 1 5 42 [Narrative of C a st efi a d a ] ,
—
. .

1 4t h Ann Re p B ur Amer E thnol 18 9 2 93 pp 3 2 9 6 1 3

. . . . .
,
—
,
.
—
.

1I n press .
 E X P L AN AT I O N O F P L AT E S
( These p la t es have b een rep rodu c ed from w ater c olor p aintings b y an A c oma
I ndian . The c olors of the originals are des c ri b ed in the e xplanations ) .

P LA T E 1

A c oma k atsinas
U PPE R LE F T : ruler of West Mountain E agle feather p rayer sti ck
M or it y em a , .
-

and topk not of p arrot feathers ; c ir c le rep resents a blossom w ith c olors of the
four dire c tions ; snout of w ood w ith rab b it fur ; c oll ar of c ro w feathers G reen .

ish bl ue (tur q uoi se) c olor of West M ountain and of S p ring .

U P P E R R I G H T : M a iy ochina ruler of S outh Mountain

, Red is the c olor of S outh .

Mountain ; green rep resents summer c ro p s ( I m p ersonator l oo k s through the .

m on t h not the eyes )

, Rabbit fur around snout ; p arrot feather to pk not ;
.
-

tur k ey feather rosette w ith fan of eagle feathers ; o w l feather c ollar ; b lue yarn
- -

over forehead .

C E N T E R L E F T : O sha ch Pa iy a t iu m a S un Y outh P arrot feathers ; three s q uash

, .

b lossoms ; median line is the trail over w hi c h S un goes ; b lue for s k y ; stri p ed
q uarters for the rain b o w around S un ; eagle -feather earrings ; bu ck s k in thongs
are to fasten a s p ru c e t w ig c ollar
-
.

C E N TE R R I G H T : Ku a sht och k atsina G reen the c olor of mountains ; terra c otta

.
,

forehead and ba ck ; t w o eagle feathers one p arrot feather ; s q uash b lossom of ,

gourd or yarn ; blue yarn on forehead w ith abalone shell p endant ; s p ru c e c oll ar .

L O W E R L E F T : T sit sa nit s K atsina c hief

,
G reen for s k y ; yello w for earth ; bla ck
.

for night ; topk not of breast feathers of p arrot (every k atsina has this) ; at b a ck ,

eagle feathers s p read out li k e an eagle s tail ; horns of w ood to re p resent b uff al o ’

horns ; red yarn ; eyes are balls of stuffed bu ck s k in p ainted w hite ; slits under
the eyes for the im p ersonator to l oo k through ; teeth of c orn hus k s ; b eard of
human hair ; fo x fur c ollar -
.

L O W E R R I G H T : Shu r a cha Corn c lan k atsina

,
B la ck be c ause he is a fire mak er .

and is smo k ed u p ; s p ots are the dire c tion c olors ; tur q uoise earrings ; c otton
sash (p aniu ) around ne ck ; designs suggest k atsina heads ( Sin c e the k atsina .

are se c ret they do not p i c ture them entirely H ere only the sha p e of the
, .

head is indi c ated ; in pl s 1 1 figs 2 a and 6 ; fig 2 only the eyes )

.
, .
, , . .

P L AT E 2

A c oma vie w ed from the roof of the Convento

,

P LAT E 3

F I G U R E 1 Antelo p e c lan altar O a k c roo k s (b ro w n ) w ith eagle feathers

. .

( w hite w ith bla ck ti p s ) ; tur k ey feathers (w hite w ith b la ck ti p s ) on end of hoo k ;

mas k s left to right ( 1st ) Shu m a a shk a (fa c e green rest bro w n ) ; ( 2n d ) Abote
,
— ’
,

( bla ck ears blue ) ; ( 3 d ) G om a iowish ( bro w n on green b ase) ; ( 4t h) K u a sht och

,

( fa c e blue features and c a p b la ck b ase green ) ; ( 5 t h) G a u pa k t a ( bro w n w ith

, ,

green c ap ) ; medi c ine bowl ( outside bro w n w ith bla ck edge inside w hite w ith ,

bro w n lines ) ; stone p oints ( gray) .

118
1 20 B UR E A U O F AM E R IY
C AN '
E TH N OLOG Y ( B U LL . 135

line is wa ka ia nish the bla ck line under the c louds when it is about to rain ;
,

the bla ck verti c al lines are rain ; lightnings (red ) ; blue ( right side of mas k ) for
s k y ; yello w ( left side) for earth ; turk ey tra ck s ( white) ; diagonal line and short
line j oining it ( red ) ; lo w er edge of mas k red w ith bro w n thongs for fastening .

Tur k ey feathers ( bla ck and w hite) in ears ; eagle-do w n feathers on the Clouds

P L AT E 7

F I G U R E 1 C ha koy a k atsina Mas k bla ck bordered with bro w n ; eye slits yello w ;
. .
-

blue feathers from du ck head around the mouth ; teeth of c orn hus k s ; beard of
human hair A s k irt of an entire bu ck sk in hanging al most to the feet w ill be
.

w orn .

F I G U R E 2 Shu m a a shk a Corn c lan k atsina S q uash blossom ( red ) on side ; horn
.
, .

frame ( green ) strung with c otton ; blue (left side of mas k ) for s k y ; yello w ( right
side) for earth ; median line re p resents a 4-day trail w ith bla ck and w hite for
night and day ; sash c ollar ( w hite) w ith p endant ornaments ( blue and red ) ,

P LA T E 8

F I G UR E H unters so c iety altar F ive hon a n i (see footnote 80 p

1 .
’
.t w o light , .
“

n in g s ( right yello w ; left red ) (the p o w er for k illing game : yel lo w north
, , ,

lightning ; red south lightning) ; feti c hes of c arnivorous animals ; do w n the

,

c enter is the hia m u n i ( c orn meal road) w hi c h the animals follo w to go out ; t w o
p airs O f map ani ( left b ear p aw s b la ck ) ; b ow s arro w s rabbit sti ck s ( bro w n ) ;
, , ,

b ow ls of sa c red c orn meal ( orange w ith w hite b ands ) ; medi c ine b ow l ( w hite
w ith tan design) ; b a s k et ( b ro w n ) of p rayer sti ck s (w hite feathers variously ,

c olored sti ck s ) The tra ck s ( bla ck ) of the road -runner are made so the rabb its
.

w on t k no w w hi c h w ay the hunter is heading

'
.

F I G U R E 2 F ire so c iety altar The frame ( green ) ichini is the house of every
. .
, ,

thing on the altar ; on right end M a sewi (fa c e yello w ; hair b la ck ; three feathe r s
,

w hite ; b ody b ro w n and bla ck ; diagonal t w isted ro p e w hite) on left end O y oy ew ,

'

(fa c e b lue other w ise c oloring same as M a sewi) ; the ar c ( b uff ) is the M il k y Wa y ;
,

over it the middle figure is I a t ik u ( yello w fa c e 3 lo b ed tan headdress feathers ,

-
,

w hite) ; on ea c h S ide Ku isha na k o B lue w omen (blue fa c es ; forehead w hite w ith,

c urved bla ck stri p e ; headdresses green triangle in ste pp ed bla ck design to pp ed ,

w ith w hite feather) ; the ne x t t w o are Ku g a nin a k o Red w omen ( red fa c es ; ,

headdress orange triangle surmounted b y green ball ; b la ck p etals on either

,

side suggest fi eu r de-lis ; feathers w hite) ; the t w o end ones (tall ) are K o c hin
-
,

inak o Y ello w w omen ( fa c es tan b ody and headdress green feather w hite)
, , , .

( These w omen are the mothers of the fi r st b orn girls c lan mothers the first to -
, ,

b e b orn after I ati k u ) The feathers (w hite b la ck ti pp ed ) from the horizontal

.
,
-

b a r re p resent rain ; under the Clouds ( w hite r ims red fringed w ith b la ck feathers , ,

w hite ) the lines and the sus p ended feathers (w hite b la ck -ti pp ed ) al so re p resent ,

rain ; at ea c h end lightning ( red ) ; the five c orn fetishes at the b ottom are b onani
,

( I a t ik u ) ( see footnote 8 0 p in front the medi c ine b ow l ( white w ith tan

, .
,

design ; inside w hite w ith yello w b order) ; on ea c h side left p a w s of b ears ( b la ck ) ,

and stone p oints ( gray b ro w n ) used for k illing ; in front stone fetishes ( bla ck
, , ,

gray b ro w n ) of B ear L ion Wolf et c

, , , . .

P LA T E 9

F I G U R E 1 K atsina p rayer sti ck s Made of w illo w (a w ater tree) ; the b ar k is

. .
“ ”

left on and the lo w er p art ( bro w n ) rep resents l egs ; measured from b ase of p alm
to ti p of middle finger ( about 7 in c hes) ; turk ey feathers ( w hite) on to p eagle ,

do w n ; the fa c es are p ainted in the c olors of the dire c tions ( from left to righ t
l st dark green ; 2 n d red ; 3 d yello w ; 4t h light green ) ; se c tion belo w fa c es
, , , ,
S TI R LI N G OR I G IN MYT H 0F AC OM A 12 1

p ainted blue for s k y and re p resents the body ; to p p ie c es : t w o ( l st ye l lo w ; ,

2 n d w hite w ith tan de c oration ) re p resent a j ar ; t w o ( tan ) a mountain

, , .

F I G U R E 2 F ire so c iety p rayer sti ck s U pp er c enter : B as k et ring (m a sk u ch) to

. .

p ut on the head for I a t ik u to u se ; it is p ainted w ith the c olors ( diagonal bands

of red w hite yello w blue) of the M ountains O f the four dire c tions L ow er
, , , .

c enter : The p rayer sti ck ( blue w ith green and yell o w to p ) re p resents I ati k u , ,

w ith belt ( green ) and p ot rest the t w o things She as k ed for ; the b efea t her ed ,

sti ck s (bro w n ; se c tions b et w een feathers green ; s c allo p ed design at base w hite) , ,

the cha ia n y i de c ided of themselves to Off er ; the c ones (left green and bro w n ; ,

right b la ck and yello w) on to p re p resent mountains ; the turk ey feathers (w hite )

,

are the c lothes ( w henever things are tied to a sti ck they are c lothes ) , .

P L AT E 10

F I G U R E 1 K iva fl oor and murals Central p anel sho w s fl oor w ith medi c ine
. .

men ( X X X ) sitting behind altar with Shipa pu k u wa t sa ishu m a medi c ine ,

bo w l ( U ) t siwa im it iim a ( C l ) firep la c e ( ) ladders ( Fl H) N or t h wa ll :

, ,
A
, .

F l i n t bird (w hite with bla ck and bro w n dots legs and tail bro w n ) Clouds , ,

( u pp er three w hite ; lo w er three orange blue red ) and lightning ( red ) over
, , , ,

field ( orange) West wa ll : W ater sna k e ( bro w n ) (k illed by the T w ins)

.
,

T sit sa n it s k atsina ( half blue half bla ck ; forehead bla ck divided by red tri ,

angle horns green ) O sha ch k atsin a ( blue fa c e green forehead feather to p

, , , ,

p ie c e ) ; star ( bro w n ) S ou th wa l l al w ays left blan k E a st wa ll : B ears (left

. .
,

bla ck ; right bro w n ) (note hearts also t w o S hamanisti c eagle feathers in left
, ,

p a w ) ; K O pisht a iy a Su n ( red w ith bla ck Kopisht a iy a k atsina ( see

, ,

p l 5 fig
.
, T siu k ir i k atsina ( see p l 3 fig
. P eo p le sit in an a r e aro und .
, .

south southeast and south w est w alls

, , .

F I G U R E 2 Altar sand p aintings a F ire so c iety altar : The rim ( blue) is the s k y ;
. .
,

t he u pp er c res c ent c ontains the symbols for the sun ( red ) moon ( yello w) and , ,

stars ; the ar c ( p ale gray) is the M ilk y Wa y ; the fa c e (yello w w ith bla ck hair)
belo w I ati k u ; and the s p ots ( yello w ) rep resent the earth ; the triangular ob j e c t
,

( red ) on breast is the heart th e c ente r of the earth and th e c enter of the p i c ture
, .

b A nt so c iety altar : Cir c le ( p ale gray ) and s p ots ( yell o w) are of c o rn meal ;
,

star blue ; sun red ; moon yello w The lizard ( green w ith 4 bands yell o w
, , , .
—
,

blue red w hite around throat ) c an eat ants and gives p o wer to c ure a p erson
, ,
—

affli c te d w ith it c hing c aused by ants .

P L AT E 11

S un and Moon p aintings

( These figures are u sed in sand p ainting or on k iva w all to get p o wer from Su n
and M oon ) .

F I G U R E 1 The S un The fa c e is red be c ause the Su n is male and the giver of

. .

strong light ; ornament on forehead ( bro w n and bla ck triangles divided by white ,

line) re p resents a s q uash blossom ; t w o outer rims are green and orange ; pr oj ec
tions ( orange) rep resent beams of light .

F I G U R E 2 The Moon The fa c e is yello w be c ause the M oon is female and the
. .
,

light is p ale ; the t w o outer rims (g reen and red) are the ring about the moon ; “ "

ornament ( bro wn and bla ck triangles divided by w hite li n e) re p resents a ,

s q uash blossom .

PLA T E 12

F I G U R E 1 D rum S ides are yello w w ith verti c al blue lines ; band at base blue
. . ,

w i t h w hite s c all o p s ; to p blue ; k atsina symbol in c enter of to p yello w w ith ,

green and W hite band and hornli k e p ro j e c tions of red ; boatli k e ob j e c t lo w er edge
42 6 7 0 1 — 42 — 9
1 22 B UR E AU OF AM ER I C AN ET H N OLOG Y ( B U LL . 135

of to p yello w w ith b l ue in middle se c tion ; star on to p yello w Symbolism of

, , .

c olors : B lue for s k y yello w for earth B oatli k e ob j e c t re p resents clouds resting
,
.

on horns Corn or seed are inside drum to be the heart

. .

F I G U R E 2 K atsina c ostume a Mantle of imp ersonator O f female k atsina :

. .
,

M ade of c otton ; the design is embroidered on one side w ith c olored yarns ; to p ,

bla ck and green in 4 day p eriod ; w hite line is a trail ; serrations to p and bottom
-

re p resent w aves of w ater ; w hite body re p resents the ea r th U nfinished ( no .

eyes) k atsina mas k s ; the diamond ( red yello w) rep rese n ts fea t hers on the mas k ; ,

the terra c es ( red yello w) on the mas k fa c e re p resent fields ; the median line on
,

the fa c e re p resents the 4 day -and night p eriod b K ilt w orn by imp ersonator - -
.
,

of male k atsina : D esi g ns are fields (red blue) w ith p art of k atsina fa c e ,
.

S traight lines ( red ) for rain w ater ; bottom line ( bla ck) for the 4-night p eriod , .

P L AT E 13

F I G U R E 1 M aiden s hair frame (design in green red blue yello w w hite )

.
’
, , , , .

K oshari p rayer sti ck s ; from left to right : l st fa c e and b ody p in k s c all o p s , ,

b lue to p p ie c e yello w sti ck bro w n ; 2n d fa c e and body yello w s c allo p s green

, , , , ,

to p p ie c e blue and green ; 3 d fa c e yello w b ody p in k s c allo p s p urple sti ck , , , ,

bro w n ; 4t h fa c e w hite to p p ie c e yell o w front design green sides blue and

, , , ,

yello w sti ck bro w n

, .

F I G U R E 2 O b j e c ts on K ap ina so c iety altar T sa m a iy a (T ia m u n i) Y u cc a

. . .

blades ( hatuni ) for w hi pp ing ( green ) B o wl (white outside b ro w n inside) for .

,

sa c red c orn meal w ith design of the four M ountains of the c olor dire ctions
( ello w blue red )
y
, , .

P L AT E 14
FI GUR E 1 P rayer sti ck s used b y Kopisht a iy a also Antelo p e c lan staff a Trail
.
, .
,

( hia m u n i) p rayer sti ck ( gray and bl ue ) I t o p ens the trail ; it is laid so that the .

head fa c es the p ueblo The Kopisht a iy a use it in entering the p ue b lo b . .

,

S hield ( ha iit si) of Kopisht a iy a a hoo p (b ro w n ) w ith c otton string ( bla ck ) ,

fastened li k e a star 0 Staff ( yap i ) (p in k ) the Antelo p e c lan use in the drama
.
,

of the k atsina w ar ; w illo w ( see p d U sed as a c ane ( g ray ) b y T siu k ir i .

, ,

Kopisht a iy a c hief Turk ey feath ers at ti p of c roo k ( white) eagle and p arrot
.
,

feathers c This hia t sim u h p rayer sti ck (b ro w n feathers red) laid b y the
.
, ,

Kopisht a iy a against c orners of houses and c l iffs to k ee p them from falling .

H ard w ood F our of these are used at a time The p aint ia k a t cha ( manly
. .

paint ) they get from H o p i F a c es a b ove a and 0 green . .

F I G U R E 2 Miniature ritual im p lements a K i ck sti ck s ( bla ck and w hite) w ith

. .
,

p rayer feathers ; about 4 in c hes ; fa c e ( green ) of the k atsina summer c loud ruler
on ends b To k i moti Colors on the balls ( q uartered in red blue yel lo w
.
,
°
.
, , ,

white) are for the four dire c tions ; the p addle is bla ck (handle) for night yello w ,

( b lade ) for earth red for lightning ( on b lade ) ; miniature goal stak es (w hite and
,

bla ck ) c Miniature p ot rest ( blue yello w red alternating w ith bla ck ) for
.
, , ,

I a t ik u .

P L AT E 15

F I G U R E 1 S and p ainting and p arap hernalia for e x or c ism ( gray red b lue and
.
, , ,

yello w trian gles ; green c rosses frame and grasses ) , , .

F I G U R E 2 a F a c e p aintings of the dead 1 Woman ( fa c e yello w red s p ots on

.
, .
, ,

either c hee k ne ck la c e c oral ) 2 Man (fa c e bro w n ) 3 C ha ia n y i (forehead

, . . .
,

tan mas k bla ck lo w er p art of fa c e grey ; c lan ne ck la c e bla ck and abalone

. ,

p endant gray ) b G roove in ro ck for rite of forgetting the dead

.
,
.
BU R EA U O F A M ER IC AN E T H N O LO G Y B U L L ET I N 13 5 PL ATE 3

l .
A N T E LO P E C LA N A LT A R . 2 . S H AKA K R U LE R O F N OR TH M O U N TA I N .

( F or p l a na t io n
ex , see p a ge 1 18
BU R EAU O F A M E R I C A N ET H N O L O G Y B U LLE T I N 13 5 PL ATE 9

0
t

1 . K ATS I N A P R A YER S TIC KS . 2 . FIR E S OC I ET Y PR AYER S T IC KS .

( F or p l a na t i o n
ex , see p age
B U R EA U O F A M ER IC AN E T H N O LO G Y B U LL ET I N 13 5 PL AT E 14

1 . I
P R A Y E R S T C KS U S ED BY KO P IS H T A I Y A , A LS O AN T E LO P E C LA N S TA F F .

2 . M I N IA T U R E R IT U A L I M P L E M E N TS .

( F o exp l a n a t io n
r , p ag
see e