BCNZEL] THE COMING OF THE GODS 943 



On these days they gather early in the morning in their ceremonial 

 houses to make their prayer sticks. Long prayers are recited at the 

 conclusion of their w ork. Then after a feast they leave for the shrines 

 which lie to the south at distances of from 4 to 8 miles. The prayer 

 sticks are deposited beside the spiing in regular order, and long 

 prayers are offered. The text of this prayer is given on p. 706. The 

 impersonator of Saiyataca recites the prayer, the others joining in, 

 according to the extent of their knowledge. Toward sunset the party 

 approaches the village, marching in regular order across the plains, 

 singing songs of the masked dancers. 



Throughout the year each group of impersonators must work for 

 the household which is to entertain them at the great public festival. 

 From midsummer on, every day is spent in labor for their hosts. 

 The}' do all the work of the fields and build the new home in which 

 the gods are to be received. 



On the morning of the tenth planting, which takes place early in 

 October, the impersonators of Saiyataca and Molanhakto receive from 

 the priest the two day counts, cotton strings containing 49 knots. 

 One knot is untied each morning until the day of the great public 

 ceremony. During this period there are plantings at intervals of 

 ten days at rock shiines to the southwest of the village. 



The public ceremonies start on the fortieth day,^' with the arrival 

 of the Koyemci in the evening. They come masked, visiting each of 

 the four plazas to announce the coming of the gods in eight days. 

 They then go into retreat in the house of their father where they re- 

 main in seclusion, with the exception of brief apjjearances in the 

 plaza, until the festival is concluded 15 days later. 



Four days after the appearance of the Koyemci, the Saiyataca party 

 comes in in the evening and goes into retreat in the house of the imper- 

 sonator of Saiyataca. On the same night the Ca'lako impersonators 

 go into retreat in their respective houses. 



On the eighth day there is another planting of prayer sticks with 

 elaborate ceremonies at which the gods are summoned from the vil- 

 lage of the masked gods. 



After they are clothed and masked they approach the village. The 

 giant Ca'lako gods wait on the south bank of the river, but the 

 katcina priests — Cula'witsi, Saiyataca, Hiitutu, two Yamuhakto, and 

 two Salimopia — enter the village in mid afternoon. After planting 

 prayer sticks in six excavations in the streets of the \allage, they 

 repair to the house where they are to be entertained for the night. 

 This is always a new or at least a renovated house, and the visit of 

 the katcinas is a blessing — a dedication. Prayer sticks are planted 

 inside the threshold (formerly under the outside ladder) and in a 



" Tliat is, if the ceremony is not postponed. However, almost without exception, a postponement of ten 

 days is necessary. 



