BXJNZELl THE COMING OF THE GODS 963 



unseemly conduct. Above all "his heart must be good." lie must 

 be kind and gentle with all his people. 



The other impersonators, both the other members of the Saiyataca 

 party and the 12 Ca'lako impersonators, share these responsibilities 

 and restrictions, but to a lesser degree. They also are expected to 

 observe the proprieties. Adultery, which usually is regarded lightly, 

 is a grave offense among those appointed to impersonate the gods. 

 However, hardly a year passes that one or another of the appointees 

 does not have to be publicly rebuked for this.'" 



When an offense of this kind is discovered, it rests with the imper- 

 sonator of Saiyataca whether the offender shall be put out or publicly 

 rebuked. He does not hmiself execute his judgment, for that would 

 desecrate his sanctity. Hu'tutu, his bow priest, will do this for him. 

 The rebuke is administered at the next monthly prayer stick plant- 

 ing, during the visit to the spring, in the presence of the other im- 

 personators. 



Saiyataca has responsibility also for the calendar. He must make 

 observations of the moon and notify the father of the Koyemci and 

 the other impersonators two days before the date for the planting of 

 prayer sticks. He must decide whether the first planting and 

 kohaito shall be at the first quarter or at the full moon. All other 

 plantings must be at the full moon. And he must use his discretion 

 about the inevitable requests for postponement. In this matter he 

 takes counsel with pekwin, so that the dates for Cal'ako may not con- 

 flict with those for the winter solstice, but the final decision rests with 

 Saiyataca. 



The impersonators of the Saiyataca party are generally chosen by 

 the priests while the societies are holdmg their winter retreat. The 

 priests will decide on a suitable man for the role of Saiyataca, and 

 then fill the other offices (Hututu and the two Yamuhaktu; Cula-witsi 

 is differently chosen) from the membership of his society, "so as to 

 get men who are good friends and who wiU work well together." If 

 their service is satisfactory they will be returned to office, provided 

 they are willing to serve, after four years. The rotation of societies in 

 the appointment of the Koyemci, as observed by Stevenson, probably 

 arose in this manner. This rotation has never become so fixed in 

 the case of the Saiyataca group. If, however, the group proves 

 unsatisfactory for one reason or another, it will be passed over in 

 favor of a new group. 



<> In 1927 one of the Ca'lako impersonators was accused of having had improper relations with the wife of a 

 kiva mate. This added the sin of incest to the wrong of adultery. Kiva mates are brothers, therefore, 

 according to Zuni social rules, he was lying with his own sister. The ollense was discovered after kohaito, 

 and at this late date it would have been difficult to get a substitute. Therefore Saiyataca mosona decided 

 not to remove the man from office. Hututu, accordingly, administered a scathing rebuke at the next plant- 

 ing of prayer sticks. "But if it had been the wife of a 'valuable' man. they would surely have put 

 him out." In 1928 the katcina chief was compelled to rebuke publicly the impersonator of Saiyataca 

 for deserting his wife and quarreling with his mother-in-law. 



