FEWKEs] THE SioCALAKO 297 



crinoline hoops or supports of tlie blankets which formed the body 

 were about fifteen in number, the upi)er being about tlie size of the 

 helmet, the lower 4i feet in diameter. A tii'ihi or large white embroid- 

 ered mantle was draped about the upper hoops or the shoulders, and a 

 gray fox-sliiu was hung around the necli, which was lilcewise profusely 

 decorated with shell necklaces. 



The man who acted the part of bearer walked inside the crinoline, 

 freely supporting the eflligy by the staff or backbone, holding it at such 

 a height as to permit the lowest hoop with its attached feathers to 

 reach to liis knees. Each efBgy bearer was bareheaded, and although 

 hidden from view, was decorated with the white kilt of a typical 

 Katcina. 



An iincostumed chief led the four giants in single lile toward the 

 mesa, followed by a large number of men dressed as inud-heads or 

 Tatcii'kti, who were called " Koyimse," a term adapted from their 

 Zuni name. ' All who had sufficient knowledge of the idiom spoke 

 Zuni, and the procession reached the Sun spring (Tawapa) at about 

 sunset. It was there met by two priests, Talahoya and a nephew of 

 Masiumtiwa, who were to act as conductors. All were welcomed and 

 homoya (prayers) were recited and much sacred meal was sprinkled. 

 Headed by the two conductors the procession climbed the trail to the 

 tup of the mesa, and from thence marched into the main court of Si- 

 tcomovi by the northeastern entrance, near which the men bearing the 

 four giant effigies, together with the mud-heads, halted. The latter were 

 closely huddled together in four groups, drumming with deafening 

 noise on as many drums. 



The Katcina chief, lutiwa, and a man personifying E(itot()- then 

 drew four circles with intersecting lines of meal on the ground at the 

 north side of the court in the positions indicated. This was followed 

 by a command of Hahaiwiiqti, who signaled with an ear of corn for 

 the first (kwiiiiwi, north) Calako efiflgy to advance. He did so with a 

 short, rapid step, and halted over the first circle of meal. The '• bearer" 

 bobbed the ettigy up and down so that the feathers which had been 

 fastened to the lower hoop of the crinoline touched the ground. The 

 bearer then stooped and rested the end of his staff on the ground, 

 holding it upright. The other three giant impersonators were then 

 brought up, one at a time, by Hahaiwuqti. As each settled to its 

 position the bearer cried " Ho!" six times in a shrill falsetto, and rap- 

 idly snapped the beak of the effigy he bore by means of a string. The 

 C41akos were then sprinkled with meal by the chiefs and others, after 

 which the effigies were moved one by one to circles of meal on the 

 southern side of the i)laza. Six times this removal was repeated, each 

 time attended by ceremonials similar to those mentioned above. 



'Koyeamashe (see Journal of Aniprican Ethnology aud ArcIuL'ology, vol. l). 



*Tbe association of Eototo Tvith Jntix^a has already been descrihetl in my account of the Ximlln- 

 katcina (Journal of American EtUn<ilogy aud Arch;eology, vol. ll, Xo. 1) . 



