522 INTRODUCTION TO ZUNI CEREMONIALISM [eth. ann. 47 



kindliness. In folklore he appears as the successful lover of mortal 

 maids. Literature is full of the exploits of his illegitimate offspring, 

 to whom he is unfailingly generous. His two brief appearances at Zufii 

 mark him as a prince of gods and men. The moment he appears in 

 the plaza at the close of the solstice ceremonies, the hilarity which has 

 prevailed subsides in an instant and is replaced by hushed reverence. 

 The two gods who have been maldng merry on the housetop to the 

 great delight of the populace suddenly pale to insignificance before 

 the newly risen splendor of I'autiwa's beauty and stateliness. 



His pekwin, Kaklo, is very different. He is a bustling, officious, 

 self-important individual, somewhat ridiculous in spite of his great 

 power. In the midst of his most sacred ceremony he engages in none 

 too gentle horseplay with the Koyemci. His speech is an incoherent 

 jumble. 



Sayataca is more austere. Like Pautiwa, he has tremendous dignity 

 and prestige, but he lacks Pautiwa's charm. WTien he speaks — and 

 he speaks often and at incredible length — his voice booms \vith 

 authority and importance. 



One might continue to enumerate the personality traits of the indi- 

 vidual katcinas. The Saj^alia, avengers and exercisers, hideous and 

 terrible; the Ca'lako, giant gargoyles, terrifying but not unlovely; 

 the Sii'limopia, youthful and beautiful, and impetuous with the ardor 

 of youth; and many others. 



Each of these appears at Zuni to perform a special ceremony which 

 he alone has the right to perform. For each of these katcinas there 

 is a permanent mask used only in his rites. This is tribal property. 

 It is the mask given by the Divine One himself, and has been passed 

 down through the generations like the fetishes of the rain priests. 

 Like them, these ancient masks are kept permanently in jars in definite 

 houses, from which they are removed only for use and with elaborate 

 ceremony. Furthermore, connected with each is a cult group which 

 preserves its secret ritual, including the words of prayers and chants. 



The mask of Pautiwa is kept in a house of the Dogwood clan. The 

 cult group in charge of his ritual comprises all who have ever imper- 

 sonated the god at his appearance in the winter solstice. These men 

 meet each year to select the impersonator. He learns the prayers 

 and rituals from some older man of the groups and is thereafter per- 

 manently associated with this group.*' 



The masks of the Cula'witsi, Sayataca, Hututu, and the two 

 Yamuhakto are kept in another house of the Dogwood clan. The 

 custodians of their cult are a self-perpetuating group of four men of 

 various clan aflfiliations. The impersonators of the gods are chosen 

 by the priests and go to the cult heads to learn what they must do. 



«■ Certain members of the Sim clan form a subsidiary cult group, whose function is to dress Pautiwa. 



