WHITE) CEREMONIES AND CEREMONIALISM 87 



they pray to him with corn meal. They plant their shrubs in the 

 cracks of rocks. Seeds (and sometimes gifts of nuts or fruit) are 

 given to the spectators. The seeds are kept with their seed for the 

 spring and planted. 



After walking about for a time, the k'osictaiya go to their kivas, 

 where they take off their masks. Then they go to Mauharots, at 

 the invitation of the cacique, where they breakfast on rabbit stew. 

 Then they go back to their estufas. They spend four days and four 

 nights in the village. The masks, which repose on the floor, are fed 

 and given a cigarette three times a day. At night the men put on 

 their masks and go to Mauharots to dance. (They may go to the 

 chamber of either of the curing societies if they \nsh.) When they 

 leave their estufas to dance they all holler " Hu-u-u-u-u-u ! " (with 

 rising inflection). All the people say, "G'oaiyu Bunya" ("they are 

 going out to dance"). Sometimes the k'oBictaiya dance in the plaza, 

 and, as we have seen from our catalogue of k'atsina, many of these 

 supernaturals come to dance at this time. There is a dance called 

 g'aiya, or mLxed dance, which is usually held at this time. A great 

 assortment of k'atsina appear in this. 



On the morning of the arrival of the k'osictaiya the cacique, 

 accompanied by the war cliiefs and some medicine men, goes out to 

 a site on the mesa above which the sun rises. This place is called 

 the Sun's House (Ocatc G'am); it marks the southernmost point of 

 the sun's course. The medicine men who go with the cacique carry 

 their flints, eagle plumes, and bear paws. The cacique has a very 

 diminutive suit of clothes, a httle shirt, trousers, moccasins, etc., for 

 the sun. A spot is cleared and the suit buried with prayers for the 

 sun. 



After the k'osictaiya have spent four days in the pueblo the war 

 chief notifies them that it is time to leave. Early in the morning of 

 the fifth day he comes. The k'oBictaiya leave the kivas and go to 

 the east side of the mesa. (The men wear the masks on the top 

 and back of the head; the faces are not covered.) The men are 

 careful not to look back when they leave the kivas, for if one did 

 the spirit wliich he had impersonated would not leave the village and 

 would disturb him throughout the year. When they get to the edge 

 of the cliff they throw the shrubs, little trees, etc., which they had 

 previously stuck in the cracks of the rocks, over the side. Then they 

 take ofi" their masks. Facing east, they move the masks upward and 

 forward four times, holding the masks with both hands. This is to 

 speed the departure of the spirits. The food which was given the 

 masks during their stay in the kivas is thrown over the cliff for the 

 spirits. Then each man draws four lines on the ground with a flint 

 between his mask and himself; this prevents the spirit of the mask 

 from returning to the village. Then they go back to their estufas 



