BiNZEL] THE COMING OF THE GODS 941 



back and says she will carry the children away and eat them, but she 

 never touches them. A woman whose children are naughty tells the 

 kiva chief that she wants her cliildren punished and then when 

 Su'uki comes the children give her meat so that she will not have to 

 eat them. They tell the children to pay her to leave them alone. 

 So we always say to our children when they are naughty, "I am going 

 to send for Su'uki to eat you up." 



References. — The visit of the monsters is described by Stevenson, Zimi Indians, 

 page 143; Parsons, Notes on Zufli, I, 163, 172, 173; Parsons, the Zuiii adoshle 

 and suulce, American Anthropologi.st 18: 338-347. 



Parallels. — Hopi: Natacka (Hopi Katcinas, PI. IX), (Zuiii Natacku); Natacka 

 Wuqti or Soyok Wuqti (PI. X), Zuiii Suyuki; Atocle (PI. XIII), Zuiii Atocle 

 Otsi. They are accompanied by Hahai Wiiqti (PI. VII), (Zuni Ahe'a). 



Fewkes describes their visit as follows: "Later in the day (the sixteenth of 

 Powamu) three groups of Soyoko or monsters, each group consisting of four 

 Natackas, one Natacka mana, one Hahai wiiqti, one Helie'a katcina, and two 

 Hehe'a katcina manas, went to every house of tlieir pueblo, demanding food from 

 the inmates, as they liad notified tlie people they would eight days previously. 

 Hahai wiiqti acted as speaker, assuming a falsetto voice, the Natackas empliasized 

 the demands, and Hehea, armed with lassos, tried to rope those who refused. It 

 is customary for the boys to first offer Haliai wiiqti a mole or rat on a stick. This 

 is refused, and then a small piece of meat, generally mutton, is held out. The 

 Natacka examines it, and if not large enough hands it back as he did the rat, 

 shaking his hideous head. When the desired quantity of meat is presented, it 

 is given to the Natacka mana, who tran.-^fers it to a basket she carries on her 

 back. The girl or woman is then asked for meal, and she offers meal that she 

 has ground from the ear of corn presented by the monsters on their previous 

 visit. This is refused, and more meal is demanded until enough is given to 

 satisfy the monsters, who transfer it to the basket of Natacka mana, after which 

 they retire. (Hopi Katcinas, p. 39.) 



Fewkes points out a circumstance noticed by the writer, that Soyok (Suyuku) 

 is a Keresan word, related to shkoya, giant. 



In a series of articles Fewkes identifies the Hopi Natacku with masked monsters 

 in Aztec codices. (Fewkes, On Certain Personages who Appear in a Tusayan 

 Ceremony, American Anthropologist, VII, 32-52.) 



The Coming of the Gods (Ca'lako) 



The coming of the gods (kok'wa'wia) or ca'lako, so called from the 

 most conspicuous participants, is the great annual cycle of ceremonies 

 of the katcina priests. The esoteric ceremonies last throughout the 

 calendar year, starting with the appointment of impersonators at the 

 winter solstice and culminating in a public festival of 14 days' dura- 

 tion in the early part of December, shortly before the winter solstice. 



On the ninth day of the winter solstice the priests of the council 

 make the crooks of appointment (telna-we) for the imj)erson- 

 ators of the gods at this ceremony and for the households in which 

 they will be entertained. Those for Cu'lawitsi, the vSaiyataca party, 

 and the Koyemci are brought to he'iwa kiva that evening by the 

 impersonator of Pautiwa, and are distributed by pckwin next morn- 

 ing to the men whom the priests have chosen for these offices. Some- 



