942 ZUNI KATCINAS [eth. ann. 47 



time during the preceding week the priests had notified the chosen 

 men of their selection and obtained their consent to serve in these 

 exacting offices. The presentation of the crooks constitutes their 

 formal appointment. 



The same afternoon Pautiwa leaves on the roof of each of the six 

 kivas the crook of appointment for the Ca'lako from that kiva. The 

 kiva chief takes the crook and, as soon as convenient, confers with 

 his associates and chooses two impersonators for each Ca'lako, induct- 

 ing them into office by the presentation of the crook. Although 

 formally appointed by the kiva chief, the Ca'lako appointees, like 

 those of Saiyataca, receive their sanction from the priests, whose crook 

 they hold. 



At the same time men (or women) who are willing to undertake the 

 expense of holding the public ceremonies in their houses in order to 

 invoke the blessings of the gods on their households, volunteer to 

 entertain the gods and receive from the priests (or the kiva chief) 

 the longest of the sticks included in the bundle which comprises the 

 tebian'e. There should be eight such houses, but the expense is so 

 great that not enough men volunteer, and the groups double up as the 

 time for the ceremony approaches. In dearth of volunteers, the obli- 

 gation of entertaining the gods falls on the priests and kiva chiefs. 



The duties of the impersonators commence on the day of their 

 appointment. That evening, after sacrificing in the river to their 

 ancestors, they meet in their ceremonial houses to learn the prayers 

 and other details of their office. These meetings continue through- 

 out the year. In the case of the Saiyataca group and the Koyemci 

 they are held every night, with brief intermissions at the seasons of 

 lambing, sheep shearing, and harvest at the outlying villages. The 

 Ca'lako meet formally only on the four nights following each prayer 

 stick planting, but may meet informally on intervening nights, 

 especially as the time for the public ceremonies approaches. The 

 ■wo"we, trustees of the cults, are present to instruct. The Saiyataca 

 group meets in the house of the impersonator of Saiyataca, the 

 Koyemci in the house of their " father, " the Ca'lako, each in the house 

 of the elder brother. The meetings begin shortly after dark. The 

 early part of the evening is spent in discussion. After the family 

 has retired the prayers and chants are intoned until about one o'clock. 



All the impersonators nuist arise before day, summer and winter, 

 and oft'er prayer meal to the rising sun in a field to the east of the 

 village. At nightfall they nnist take a portion of food from the even- 

 ing meal and offer it with suitable prayers in the river at a point west 

 of the village (Wide River, akwak'apa). 



Each month at the fxdl moon prayer sticks are oft'ered to the katcina 

 priests at distant shrines. The first ten plantings are at springs in the 

 mountains south of Zuni. 



