704 ZUNI RITUAL POETRY [eih. ann. 47 



After the blessing of the house the gods are seated by the pekwLn, 

 their masks raised. Reed cigarettes are brought and each god smokes 

 with the person seated opposite him, exchanging with him the cus- 

 tomaiy terms of relationship. Then the host (in the Sayataca house, 

 the village chief serv^es as host) cpiestions the gods concerning the 

 circumstance of their coming. In the long recital that follows he 

 reviews all the events leading up to the present moment, and invokes 

 upon the house all the blessings of the gods, especially the blessing of 

 fecundity. 



This litany chanted in unison by the four leaders (Cula-witsi is not 

 required to learn it) takes about sLx hours to perform. It is chanted 

 in loud tones and very slowly in monotone, except for the last syllable 

 of each line, which is higher in pitch, heavily accented, and prolonged. 



The chants of the Ca'lako, which omit the recital of the 29 springs 

 visited by the gods on their way to Zuni and curtail other portions, 

 take from one to two hours to perform. 



AU are finished at about 11 o'clock at night, when an elaborate feast 

 is served in all the houses. After this all the masked personages dance 

 until day in the house of their hosts. 



At the first sign of approaching dawn Sayataca ascends to the roof 

 of the house where he has spent the night, and facmg the east, unties 

 the last knot in his countmg string while he intones another prayer. 

 Returning to the house, he repeats the prayer. He then thanks the 

 members of the society choir who furnished the music during the night. 

 The dancing continues until simiise, when the heads of all impersona- 

 tors are washed by the women of the house where they were enter- 

 tained, as a symbol of their permanent association with these houses. 



At about noon, after planting prayer sticks and performing magical 

 ceremonies in a field on the south of the river, the Ca'lako gods and 

 the Sayataca group depart for their home m the west. This closes 

 their year, and the impersonators of the Sayataca group and the six 

 Ca'lako are now free after the exacting period of service. 



The Koyemci, however, are not yet free. Throughout the year 

 their duties have been heavier. They hold nightly meetings and par- 

 ticipate in the monthly plantings of the other impersonators. Fur- 

 thermore, at aU of the dances of the siunmer series (six in all, lasting 

 from one to eight days) they must come out and "play," observing 

 all the usual taboos from the evening preceding the dance until the 

 final departure. They may appear also in winter, and if they do 

 must observe the same restrictions. If any extra dances are inserted 

 into the calendar in the siunmer and fall, as frequently happens, the 

 Koyemci are required to attend. 



For five nights following the departm'e of the Ca'lako gods, dancers 

 from each of the six kivas are supposed to visit all the houses which 

 have entertained the gods. Some of them dance in the plaza during 



