BONZEi,] THE COMING OF THE GODS 953 



removed and placed on the altar, and a feast is served. All go out 

 to sacrifice food to their ancestors in the river. After eating they 

 dance for a while in their house, then all but the three leaders mask 

 and go in couples to dance in the other Ca'lako houses. Their visits 

 are occasions of great merriment. (Observed December, 1927, 1928.) 



They do not appear for the morning ceremonies of the departure of 

 the Ca'lako, but early in the afternoon they appear in mask and cos- 

 tume and visit again all the Ca'lako houses. They dance and sing on 

 the edge of the housetops. After finishmg their song, they descend, 

 exchange bantering words with those within, terminated by the women 

 of the house dousing them with water. Unfortunately, the words were 

 unintelligible to the writer because of the mask. On this occasion 

 they are called Halilikii (mountain sheep), from their dance and the 

 words of their song. 



For the following sLx days they remain in strict retreat in the house 

 which entertained them. They do not leave the house except in mask 

 to fulfill their ceremonial program. If it is necessary for them to 

 leave their ceremonial room, they are accompanied by their wo'le. 

 On the first evening they dance for a short time in their own house. 

 They are in costume but not masked. On the second, fourth, and 

 sixth nights of kot'ina (the katcinas stay), the Koyemci, after their 

 house has been visited by all the dance sets that are out, go, accom- 

 panied by their society choir, to sing and dance in all the Ca'lako 

 houses. These are most solemn occasions. The society members, in 

 full regaUa, sing, the koyemci dance in slow rhythm in a circle. There 

 are special songs for this ceremony, very different in character from 

 the dancing songs of the societies. After one song has been sung, 

 long prayers are exchanged between the society chief and the host. 

 Sometimes society members play a guessing game with someone in 

 the house, or perform feats of juggleiy. After another song the group 

 withdraws, and all present sprinkle the Koyemci with meal. If any 

 of the dancing katcinas have been dancing in the house at the time of 

 the entrance of the Koyemci, they withdraw, and resume their dance 

 after the others have gone. But usually this rite closes the cere- 

 monies for the evening. 



On the intervening nights the Koyemci dance in their own house 

 between the performances of visiting dance sets. Here they are 

 unmasked. Their dance step is rapid and energetic, and they dance 

 with the most intense concentration, which is especially moving 

 since most of the men are past middle age, and clearly show the strain 

 of physical exertion. 



On the third and fifth mornings of kolina, the Koyemci appear in 



the plaza with their society choir. They use the same song and dance 



as on their evening rounds. On these days they play their familiar 



guessing game, giving away a considerable amount of property to the 



6066°— 32 61 



