STEVENSON] DESTRUCTION OF KIA'nAKWE 37 



ened by the Kok'ko, present at the request of U'yuyewi and Ma*sai'- 

 lema, who were now the recoo-nized Gods of War. Atrain Ku'vai)!ili'sa, 

 the *Cha'kwena, walked in front of her army, shakino- her rattle. She 

 succeeded in capturing four of the gods from Ko'thluwala'wa -Kor'- 

 kokshi, the first born of Si'wulu'.siwa and Si'wulu'si'su; If'sepasha 

 (game-maker), one of the nine last-born; a Sa'ya'hlia (blue horn, a war- 

 rior god); and a Sha'liiko (one of the couriers to tiie u'waimami 

 (rain-makers). These gods succeeded in making their escape, but all 

 were captured except the Sha'lako. who ran so like a hare that he could 

 not be caught. 



The Kia'nakwe had a dance in which the prisoner gods appeared in 

 celebration of their capture. Kor'kokshi, the Hrst))orn, was so angry 

 and unmanageable that Ku'yapali'sa had him dressed in female attire 

 previous to the dance, saying to him: ''You will now perhaps l)e less 

 angry."'' 



In the Zuni dramatization of tlie Kia'nakwe dance of thank^^<Ii\•i^«: for tlie capture 

 of the gods the one personating the Kor'kokshi wears woman's dress and is referred 

 to as the ko'thlama, meaning a man who has permanently a(lf)pted female attire. 

 The custom of youths donning female attire at puherty, which exists to some extent 

 among the pueblos of New Mexico and Arizona, has given rise to conflicting state- 

 rhents. An assertion made, not only by the writer after her first visit to Zuni, but also 

 by others, was that these persons were hermaphrodites. One is led into this error 

 by the Indians, who, when referring to men dressed as women, say "She is a man;" 

 which is certainly misleading to one not familiar with Indian thought. Others claim 

 that men who are thus attired, who are regarded in a religious light, subject the 

 maidens of their tribe to their desires before their husbands are privileged to take 

 them unto themselves. After more intimate acquaintance with the |)ueblos the 

 writer is able to give the facts as they are. Men who adopt female attire do so of 

 their own volition, having from childhood hung about the house and usually i>re- 

 ferring to do the work of women. On reaching puberty their decision is final. If they 

 are to continue woman's work they must adopt woman's dress; an<l though the women 

 of the family joke the fellow, they are inclined to look upon him with favor, since 

 it means that he will remain a member of the household and do almost double the 

 work of a woman, who necessarily ceases at times from her labors at the mill and 

 other duties to bear children and to look after the little ones; but the ko'thlama is ever 

 ready for .service, and is expected to perform the hardest labors of the female depart- 

 ment. The men of the family, however, not only discourage men from un.iexing 

 themselves in this way, but ridicule them. There have been but five such pei-sons 

 in Zuni snice the writer's acquaintance with these people; and until about ten years 

 ago there had been but two, these being the finest potters and weavers in the tribe. 

 One was the most intelligent person in the pueblo, especially versed in their ancient 

 lore. He was conspicuous in ceremonials, always taking the i)art of the captive 

 Kor'kokshi in the dramatization of the Kfa'nakwe. His strong character made his 

 word law among both the men and the women with whom he as.sociated. Though 

 his wrath was dreaded by men as well as by women, he was beloved by all the chil- 

 dren, to whom he was ever kind. Losing his parents in infancy, he was adojited by 

 an aunt on his father's side, and the loving gratitude he exhil)ite<I for his aunt and 

 her grief at his death afforded a lesson that might well be learne<l by the more 



aTheZunis assert this to be the first instance of a god or man appeariiij,' in woman's dress. 



