BUNZEI.1 ORGANIZATION OF THE ILITCINA SOCIETY 877 



collect and decorate the masks. They paint the masks, the men 

 themselves attach the feathers and other ornaments. The wowe 

 superintend the gathering of other clothing and the spruce boughs 

 that are so ])rominent a part of the paraphernalia of the katcinas. 

 In addition to the regular wo-we for the dances, each group has at 

 least one special Ca'lako vvo'le, and a Salimopiya wo'le. They may, 

 of course, serve in double capacity. This is the theoretical organiza- 

 tion, which is much broken down at present. None of the groups has 

 the full quota of officers. Muhewa, for instance, has only one wo'le 

 on whom falls all the exacting tasks connected with the presentation 

 of masked dances and the Ca'lako ritual. 



Each of the six divisions of the Katcina Society is associated with 

 a ceremonial building, the kivas.*' In Zuiii these are square build- 

 ings, contained within the house groups. They have no doors on the 

 streets, the entrance being through the hatchway in the roof, the 

 method by which all Zuni houses were entered until recent years. 

 The kivas may also be entered through doonvays leading into adjoin- 

 ing houses. The windows on the street are tiny apertures; they do 

 not contain panes of glass or mica. Usually they are filled with small 

 stones or stuffed with cloth. The kivas have ledges running about 

 the walls, such as used to be common in Zufii homes. 



The fireplace is a boxlike structure uath open side, located in the 

 center of the room, directly under the hatchway. There is no flue, 

 and the smoke escapes through the opening above. Zuni dwelling 

 houses have excellently constructed corner fireplaces \\'ith chimney's. 

 The inner ladder rises behind the fireplace. Zufii kivas do not have 

 the shipapu, the hole in the floor, symbolizing the place of emergence, 

 which is found in ancient and modern kivas in other villages. The 

 location of the kivas is indicated on Kroeber's map of the Zuni village.''^ 

 Kroeber points out the fact that they are all located on courts or 

 plazas. 



The six kivas are named, and the dance groups are named from the 

 building with the addition of the suffix meaning "people." The 

 names of the kivas are derived from fortuitous and trivial associa- 

 tions. The six kivas are associated with the six cardinal points, 

 as follows: Ile'iwa (he'i, wall, w^a, locative suffix) with the north; 

 muhe-wa (muhe-, dung, wa) with the west; tcupa'wa (tcu-, com 

 kernels, upa, kiva group, wa) with the south; ohe"wa (ohe*-, brains, 

 wa) Avith the east; up?sana-wa (upa, kiva group; Isana, small, wa) 



" The Zuni word is kiwitsine. Kiva is a Hopi word which has become the .standardized term in litera- 

 ture or the Southwest for the ceremonial rooms of peculiar construction which are found in all ancient and 

 modern pueblos. Usually they are isolated buildings, circular in form, and either partly or wholly sub- 

 terranean. The structure, esepcially of the fireplace, is always unmistakable. The multiplicity of kivas 

 in early ruins suggests that in early times they were differently employed. I do not know the et^'mology 

 of the Zufii word, but I suspect a Shoshonean derivation. Ki is the stem for house in all .Shoshonean 

 dialects, which makes the Ilopi etymology perfectly clear. Zuni contains no stem ki, kiwi, or anything 

 like it. Polysyllabic stems are very rare. 



» Kroeber, 1918. 



