72 THE ZUNI INDIANS [eth. ann. 2a 



XII 



Hasten, hasten, a'haj^a, hasten, hasten, a'haya. 



A ha' i hi' a ha' i hi', 



A'ha3'a, hasten, hasten, hasten, hasten, hasten, hasten, hasten. 



XII 

 Iku', iku', a'ha^ya; iku', iku', a'ha3'a. 



Hasten, hasten, a'haya; hasten, hasten, a'haya. 



A-- - ha' i hi' a ha' i hi'. 



A'haj^a, iku', iku', iku',' iku', iku', ilui', iku'. 



A'haya, hasten, hasten, hasten, hasten, hasten, hasten, hasten. 



Ascending to the roof of the Chu'pawa ki'wi'sine, the Ko'yemshi, who 

 is cariying 'Kiaklo, seats him upon a blanket. Before 'Kiiiklo enters 

 the ki'wi*sine the following dialogue takes place between him and the 

 Ko' \ emshi : 



UuMio. *Kiaklo, *Kiaklo, *Kiaklo, Ho'o kwa'to (I enter). 



Ko'yemshi. Klu'u (Good-by). 



^KioMo. Ton o'tiptu (You will dance). 



Ko'yemshi. Eh Si, hon o'tipshe (Yes, we will dance). 



*KidMo. Ho'o sham'li kwai'i (In the morning I will come out). 



The first body of A'shiwanni, the Ko'mosona, the Ko'pekwin, and the 

 people of the Chu'pawa ki'wi'sine are assembled to receive *Kiaklo. 

 The pe'kwin (sun priest) and the three members of the organization 

 to which the personator of *Kiaklo belongs sit in line on the north 

 ledge. A line of meal extends from the base of the ladder to the ledge 

 on the north side of the ki'wi^sine and is crossed by four equidistant 

 lines of meal. When *Kiaklo descends into the ki'wi*sine he stands 

 at the base of the ladder while the Ko'yemshi, who remain on the roof, 

 repeat the twelfth stanza of the song four times. He now steps upon 

 the first cross line and remains while the same stanza is again repeated 

 four times, and this repetition occurs as *Kiaklo stands on each cross 

 line. On reaching the end of the line *Kiaklo takes his seat and repeats 

 the histor}^ myth, which is begun at sunrise." 



a This most sacred of my tlis was secured first from tlie director of the body of men who have it in their 

 keeping and afterward from a second man of the body, neitlier one knowing that the other liad recited 

 the myth. The only difference in these two recitations was the addition of two words by the second 

 man. This is the only instance where the writer hasnot had all oral information verified by three or 

 more priests or theurgists. 



