CALENDAR 



333 



spring he will also sprinkle meal, to ask for the spruce. Not until 

 after this is accomplished may the boys gather the spruce. 



On the afternoon of the fourth day the dance practicers go out by 

 the road kwia^\•ip^ (see map) to meet the returning spruce gath- 

 erers. The dancers sprinkle meal on the spruce and give thanks. 

 The dancers belong to both moieties, half Black Eyes, led by the 

 chakabede, half shure', led by his assistant, and they divide the 

 spruce to carry to their respective kivas. In the kivas the moiety 

 chiefs have been waiting in their scat by the fire. They stand to 

 receive the spruce, and to place it in the middle of the floor and sprin- 

 kle it with pollen. From his medicine bowl each chief takes a Httle 

 water, drinks some and from his mouth sprinkles soine on the spruce. 

 To each dancer he also gives a drink, the recipient 

 saying, as is usual on receiving a drink of medi- 

 cine, aka'a. Before the recipient swallows the 

 drink he spits some of it over his own person. The 

 moiet}' chief addresses the dancers, urging them to 

 dance well. Late that same night from each kiva 

 the dancers come to dance in the plaza, with their 

 rattles and shirtless, but without their spruce. As 

 in the afternoon, chakabede leads the Black Eyes 

 and chakabede's assistant, the shure'. After a 

 single performance each dance set returns to its 

 respective kiva. 



Then they discuss who are to take the parts of 

 the k'apyo the following day.*' There will be six 

 k'apyo from each kiva, who will be considered 

 the dance managere. Also in each kiva is chosen a 

 little boy of si.\ or seven to dance out in front of the 

 line — ai'yayao'de. He will be spotted with white and wear on each 

 side of his head a small deer horn. In spite of his horns he represents 

 wild cat,'- who at the emergence was the leader, with his horns 

 tearing up the earth and making a gap for the people to pass up 

 through.*^ 



The k'apyo of the Black Eyes will be striped black and white, the 

 hair whitened, with large "earrings" of corn husk or rather hair done 

 up in side whorls like the Hopi girl (see p. 347). Clout of black cloth, 

 at the back, attached to a bandoleer, little branches of cottonwood. 

 The}' carry willow sticks and wear anklets of spruce. (Fig. 21.) Of 

 the k'apyo of the shure' one is painted yellow all over, another red 

 all over, another white all over, and the others red or white. Across 

 the face are stripes of contrasting color. The hair, painted the same 



Figure 20.— Prayer stick 

 to deposit in spring, to 

 ask for spruce 



*' But in another connection it was stated that six days of continent^e were required of the k*ai)> 

 Inferably, the choice of the k'apyo preceded this night. 

 *■ TQpirmosan, "coming in without saying anything," cat. 

 *J In the emergence text and story the k'apyo (kape) make tliis gap or gate, see p. 360. 



