STEVENSON] SHU'mAAKWE 531 



women, and children— became foot-sore from long travel. The Sun Father gave 

 them medicine — one kind t(j drink, the other to use externally — which cured the feet 

 at once. After a time the Shumai'koli and their people moved from the Sun 

 Father's house, going by his command to live at Chi'pia, not far distant. After the 

 Shumai^koli visited HiiFona when they initiated a man of the Chaparral cock clan 

 into the secrets of the medicine, and the songs which the Sun Father gave to them,« 

 they went to the west and descended into a body of water. The waters flowed 

 neither to the north, the west, the south, nor the east. Since that time the Shu- 

 mai^koli have lived in these two places, the waters and Chi'pia, and at each place 

 they have their representatives of the six regions. 



The Shumai'koli masks are to be found in the Hopi and Sia villages, 

 and no doubt the other Rio Grande Indians personate these gods. A 

 man must remain four days in his home previous to wearing a Shumai'- 

 koli mask. " Should he not do this the mask would stick to his face and 

 break the skin, and he would become crazy and die in four days. Men 

 have been known to become craz}^, and consequent!}' many of the fra- 

 ternity fear to wear the mask.'' The question arises. To which tril)e 

 may be accredited the origin of these gods? The Zunis not only have 

 their own masks of Shumai'koli, but now possess those of the Sia Indi- 

 ans, through the friendship existing between the mo'sona (director) of 

 the Shu'maakwe of Zufii and the Sia people. The people of this pueblo 

 number, all told, little over 100, and have had no one privileged to per- 

 sonate the Shumai'koli for some years. During a visit of the director 

 of the Shu'maakwe to Sia it was decided that the Shumai'koli masks of 

 the Sia should be given to the Shu'maakwe fraternity of the Zunis. The 

 director of the fraternity, wishing to make some return for the high trust 

 reposed in him, said to the Sia: "You no longer have with you those 

 privileged to personate the Ko'yemshi;'' all those who understood the 

 preparation of prayer plumes for the Ko'yemshi have died. Bring one 

 of your young men to Zufii and we will initiate him into the Ko'tikili 

 (mythologic fraternity) and teach him the prayers to ))e made to the 

 Ko'yemshi, and he can in turn teach others, and you will again be able 

 to personate the.se gods."'" Accordingly, a delegation of Sia priests, 

 who were also theurgists, came to Zufii with a young man in the winter 

 of 1891. The youth was initiated into the fraternity of Ko'tikili at the 

 annual ceremonial of voluntary initiation, when several Zufii boys were 

 received, the director of the Shu'maakwe acting as hi.s fraternity 

 father.'^ Having prepared prayer plumes for the novice, the fraternity 

 father told him how and when these offerings were to be made to the 

 A'wan Kok'ko (Council of the Gods). The youth, after being properly 

 initiated, was able, on his return to Sia, to impersonate the Ko'yemshi. 

 This interchange of rites and masks exists to a considerable extent 

 among the Pueblo tribes. 



a See p. 411. 



ft See p. 33. The Ko'yemshi are to be found among the Hopi and Rio Grande Indians. 

 oGods may be pereonated only by those who understand the prayers to be addres.sed to them and 

 have the l^nowlcdge <.f making the prayer plumes for the special gods to be personated. 

 dSee "Voluntary initiation into the Ko'tikili." 



