548 ZUNI ORIGIN MYTHS [eth. ann. 47 



version which is "the talk," because no mind in Zuiii encompasses 

 all knowledge, the "midmost" group to which Gushing refers being 

 a figment of his own imagination. These separate myths are pre- 

 served in fixed ritualistic form and are sometunes recited dm-ing cere- 

 monies, and are transferred like any other esoteric knowledge. The 

 "talk" of Kaklo is a myth of this kind. It recounts in poetic form 

 the origin of the tiibe, their coming into tliis world, the origin of 

 Kaklo's ceremony, and the wanderings of the people in search of the 

 middle. The synoptic version in "Zuni Indians," mentions the epi- 

 sodes peculiar to this version. The Stevenson "origin myth," re- 

 corded in the opening pages of her monograph, is not a ritual version. 

 Into the general outline have been introduced whatever bits of special 

 information she had acquired. Her most intimate associations were 

 with the Ne'wekwe society, and many episodes of the esoteric myth 

 of that society appear m her account. 



The main outlines of the origin myths are known to all, and great 

 delight is found in recounting them. The liistory myth is not fixed 

 in form or expression and varies in comprehensiveness according to 

 the special knowledge of the narrator. The Parsons version treats 

 the katcina origins fully; the Stevenson version society origins. Por- 

 tions or the whole general outline in brief or extended versions were 

 told me on many occasions as I sat by Zuni firesides. One old priest 

 desired me to \vi-ite it down in text so that I and others might read 

 it. But although an excellent narrator he was a bad dictator. He 

 spoke so rapidly, vi^^dly, and with such wealth of gesture and mimicry 

 that only a sound pictiu'e could do justice to his narration. How- 

 ever, the version recounted the principal events briefly without any 

 special elaboration of any portion, and therefore added nothing to 

 published versions. 



The following text recorded from another informant is an origin 

 myth in esoteric ritual form. It belongs to the priests — "any priest- 

 hood." It is recited for purposes of instruction durmg the winter 

 retreat. It was related to me by a man who was not himself a priest 

 but was born in the Palto'kwe house and learned the tale from his 

 maternal uncle. He was a member and an officer of the Great Fire 

 society and characteristically refused to give the origin myth of his 

 society since that was his "very own prayer." The tale related to 

 me publicly by the chief priest of the Onawa priesthood did not con- 

 tain the elaboration of priestly origins found in the following text, 

 nor any of the striking stylistic features. 



The brief text wliich follows, the "talk of Komosona," belongs to 

 the same category. This is the ritual form of the tale of origin of 

 masked dancing and the safeguards of the katcina ciilt. It is recited 



