BUNZEL] THE COMING OF THE GODS 961 



down quickly. As the katcinas stride back and forth before the fires, 

 giving their calls, they are silhouetted against a background of yellow 

 flame. The party enters the village about 11 o'clock and goes into 

 retreat in the house of Saiyataca. Cula'witsi remains in retreat with 

 them for the four following days, again encoiuitering opposition from 

 the school authorities. 



On the day that the katcinas come in publicly, Cula'watsi is the 

 first to come. The party leaves White Rocks, where they have 

 dressed, at about 2 o'clock, the hour depending on how long it takes 

 Cula'witsi to kindle his fii'e. All the gods enter a house south of the 

 village. After a short time Cula'witsi and his father come out and 

 cross the river and visit the six permanent excavations in the village 

 streets, which pek\vin has uncovered as soon as the party was seen 

 leaving White Rocks. Into each of these excavations Cula'witsi 

 sprinkles meal. He recrosses the river and again enters the house 

 on the south bank. Shortly afterwards all the katcinas emerge. 

 Cula'witsi and his father again are in the lead. His father goes 

 ahead, carrymg his basket of prayer sticks, and handing them to him 

 as required and instructing him in regard to planting them. After 

 he plants in each excavation he goes on to the next without waiting 

 for the rest of the pa:ty to complete their rites. He reaches his house 

 about the time the others leave the second excavation. Here he is 

 met at the foot of the ladder by the head of the house. He plants 

 inside the threshold, and then enters through the roof. He marks 

 the walls of the house with his torch, thus extinguishing it. He then 

 places prayer sticks in the box hanging from the ceiling, and seeds on 

 the floor. Then he is met by pekwin, who leads him to his seat, seats 

 him, and raises his mask until it rests on his forehead, exposing the 

 face. Thus he sits waiting for the rest of the party. 



He does not join the others in the intonation of the long chant 

 which follows the ceremonial smoking. However, later m the night 

 he joins in the dancing, dancing with the others with brief rests, 

 until daylight, at about 8 o'clock." 



The part which Cula'witsi plays in the initiation of boys is deferred 

 to the complete description of that ceremony. 



" When the ceremony was witnessed in 1(*2S at the height of an inlhienza epidemic Cula'witsi was the 

 only one of the impersonators who was shown any consideration, although at least two others of the party 

 were seriously ill with influenza on the night of their ceremony. Nevertheless they danced throughout 

 the night. "They have to dance all night. If they sit down for more than mayhe one or two songs to rest, 

 the wo'we come to them and make them get up to dance." Cula'w-tsi, however, after dancing for a short 

 time eiirly in the evening, was permitted to rest for the rest of the night, sitting huddled in his corner, 

 wrapped in a blue bedquilt. However, he seemed none the worse next day for his e.xperience. Nor, for 

 that matter, did a yotmg man sulTering from pulmonary tuberculosis, aggravated by influenza, who col- 

 lapsed early in the evening, and was seen later, dancing as vigorously as ever. 



