PARSONS] CEREMONIAL ORGANIZATION 263 



In all moiety ceremonial the two groups act separately, with the 

 Black Eyes taking the lead, they being thought of as senior to the 

 shure', their "elder brothers." At the emergence, shifung kabede 

 and his people came out first — from the spring Shipapy, being followed 

 by shure' kabede and his jjeople — from the spring Kailirepe'ai.*- 



Chief of the Black Eyes (shifun kabede) is Bautista Lenti or 

 Na-fa' (feather down). He is 30, but he has been in office six years. 

 He was a companion to the deceased chief; but he was not his formal 

 assistant; he was not even "in the ceremony." There had been no 

 auki or chief assistant. The present assistants are three men, all 

 about 20 — Pedro Lujdn (White Corn), he is chief assistant, Severino 

 Zuni or Turbaloa' (sunshine) (White Corn); and Jose Lujan or 

 Pffikui (road good) (Yellow Corn). 



Chief of the shure' (shure' kabede) is Andres Hohola or Kgibato 

 (goose white). He is between 40 and 50, succeeding about seven 

 years ago Tomas Padilla. Hohola belongs to White Corn. His two 

 assistants are about 25 — Felipe Karpiu or Py'enao (mountain leaf) 

 (Yellow Corn), and Romero Abeita or Shukye' (eagle wing feather) 

 (White Corn). 



It will be noted that there are no women assistants. But in their 

 ceremonial the moiety chiefs appoint four girls, aged 6 or 7, to serve 

 them, fetching water, etc., and it is these little girls who are called 

 liuun, old women, who wash the men's hair. 



8. te'en (grandfathers) 



In each moiety there are, theoretically, four Grandfathers; but at 

 present there is a vacancy among the shure'. The position is life- 

 long. Vacancies are filled in the usual way as a result of a vow in 

 sickness. The town chief who is at their head installs or initiates. 

 With yucca blades he whips the initiate three times, the initiate 

 calling out j'ayaya ! This whipping is ' ' like when they make k'atsina " 

 (in the Laguna colony). The first time the grandfather is "finished" 

 he has to go himself to the mountain for spruce for his collar and for 

 yucca for his whip. "At a dance somebody might ask him, 'Where 

 did you come from?' He woidd show on his fingers. 'Where from?' 

 He would point to the mountain.*^ 'How many deer did you kill?' 

 He would show on his fingers." The Grandfathers may not speak.** 

 At the beginning of their play for a whUe, their head, the town chief, 

 is with them. 



The masks worn by the Grandfathers are kept by the moiety chiefs 

 in their kivas. They alone can put the masks on the Grandfathers. 



" See p. 360. 



•' Manzano Mountains. Compare Parsons, 7: 58. Eqiinted by Pedro Martin' of Isleta=old Laguna 

 with the ehapio' bugaboo of l.agtina. Compare Tewa (Parsons, 11: l.Otl) where the tsabiyu are moiety 

 representations, one from the Winter people, one from the Sumtner people. 



" Compare the pantomime of the leader of the kacbina at Cochiti. (Dumarest, 177.) 



