PARSONS] CALENDAR 323 



it and merely tell the man to liiiny up and ^o to his kiva. Otherwise, 

 after ducking the man, they run back toward the kiva to which the 

 drenched man has to go directly. There the pachu'un greet him with 

 akuwam, poyo! Hello! friend! as if unaware of what has happened. 

 Following him into the kiva, they shake hands wdth him, saying, 

 "Where have you been? We did not see you." . . . By this time 

 it is noon ; people go to dinner. 



Afterwards the moiety chiefs, the dancers, the spruce gatherers, go 

 •to the river to fetch the spruce which was left there. All the way 

 back to the kivas they sing. Back in the kivas the spruce gatherers 

 have to report on their trip, reporting on ever\'thing they did, what 

 they saw, whom they met. Then the moiety chiefs "let them go free," 

 for dinner. It is about 3 p. m. . . . When they come out from 

 the kivas they holler yayayaya! meanmg they are free. Hearing 

 this call, the women and girls come out of their houses to take the 

 pachu'im back to feed them, a Black Eye woman taking a shure' 

 boy, a shure' woman, a Black Eye boy. The boys eat a lot. 

 Left overs they stow away m bag or blanket. Later, when they 

 meet anyone they have made dance, a poor person or a Mexican, they 

 will give him a tortilla, to pay him for dancing. At this time the 

 children are afraid to go out lest the spruce gatherers make them 

 dance or run a race. Now the spruce gatherers go after the Grand- 

 fathers to bring them into the plaza. They ask the Grandfathers if 

 they are angry that they do not speak. They will write a make- 

 believe note with carbon and give to the Grandfathers to deliver to 

 some white man or Mexican in the crowd from Albuquerque. -The 

 recipient will, of course, not understand the note, so the Grandfather 

 will lead the sender over to explain. The sender will say that the 

 Grandfather is asking for a smoke and "for you to go to the store to 

 buy him something to eat. He comes from a distance and is hungry." 

 When the Grandfather gets his tobacco or crackers he takes the giver 

 into the middle of the plaza to hug or pat him or to make him kneel 

 down and receive the sign of the cross. Of course, all the people are 

 laughing. . . . Nom" a few dancers come out, about seven. First 

 come the Black Eyes, then the shure', each set dancing only once, the 

 former on the west side of the plaza, the latter on the east side. The 

 Grandfathers are out also, keeping the lookers-on from crowding up 

 or "acting funny," i. e., imtowardly. The spruce gatherers are out 

 also, to look after any disarray of the dancers, loose feathers, etc. 



The dancers wear a Hopi dance kilt with pendent fox skin, also a 

 fox-skin collar. The body is painted a light red. Moccasins, home- 

 knit socks, skunk fur heel bands. Their cheeks are spotted with 

 black (micaceous henuitite, pakataman). In their hair, wild goose 

 feathers painted red and yellow; a gourd rattle in the right hand, 

 spruce in the left. (Fig. 19.) 



