920 ZUNI KATCINAS 



|ETB. ANN. 47 



face is painted blue. He lias ball eyes and a large mouth with long, 

 sharp teeth made of folded corn husks. He has a coyote skin wrapped 

 around his neck. Two blue horns. 



When he comes at Itiwana, his body is painted black with 

 hekwitola (see p. 859), and marked with crescents of red and blue 

 and white, like the painting on Kolo'wisi. The calves are painted 

 the same as the body, and the thighs are white. He wears a native 

 blue kilt as a breechcloth, and a fringe of black hair around his waist, 

 like Cula'witsi. He wears a white tasseled belt and a blue leather 

 belt. Blue leather armbands with butterflies for the summer birds 

 and the green grass. Fox skin. Two turtle-shell rattles, one on each 

 leg, tied with small red belts and black yarn. In the right hand he 

 carries yucca, in the left uptcialan-e, a stafl" of wood with black goats' 

 hair hanging from a sinew on one side. He also carries telnan-e for 

 good luck for the New Year. This has the following feathers: eagle, 

 chaparral cock, chicken hawk, isitonc, red hawk, bluejay, Rewia, 

 iaialuko, duck (the "turn-around feather"). 



At the initiation (first and second whipping), he wears many 

 feathers. He wears a downy eagle feather in the forelock and a 

 downy feather dyed red on each horn. In his hair are many downy 

 feathers which are given to the boys. His body is painted with pink 

 clay from the Sacred Lake. He wears a large white buckskin fas- 

 tened on the right shoulder. The rest of his costume is the same. 

 In the right hand he carries yucca; in the left, bow and arrow. (PL 

 32, a.) He is dressed like this when the priests send for him when there 

 is something wrong. He is always dressed like this when he is 

 "dangerous," but when he comes for the rabbit hunt for good luck, 

 he is dressed as at Itiwan'a. 



There are four masks of Saiyah'a. They are kept with the masks 

 of the Blue Salimopiya. (K. 414.) They use the same masks at 

 Itiwan'a and the initiation. 



" When the Saiyati'acome at Itiwan-a they are called Puhu'atina- 

 kwe (the ones who do 'puhu'). 



" It all starts when pekwin tells the people to keep the fire inside. 

 Then on the fifth day of the fire taboo (make teckwi), Pautiwa comes 

 in the night (i. e., the sixth night according to Zuni counting). Then 

 on the fourth day after this, the Saiyah'a come in in the evening with 

 Citsuka and Kwelele. The impersonators are chosen by the priests. 

 They decide which kiva should take away the bad luck, and they say, 

 'Perhaps it will be he'iwa kiva.' Then the katcina bow priest goes 

 to the kiva chief of he'iwa and says, 'Our fathers have picked you 

 out and you will be the one to watch and take the old year away. 

 You will pick out some good men who are never unhappy to take the 

 old year away.' Then he answers, 'It is well. I shall pick out men 

 from my kiva.' The priests pick out the kiva that will take the old 



