970 ZUNI KATCINAS [eth. ann. 47 



person who carries Ca'lako must never look up, because if he looks up 

 he will surely die. Therefore, no one except the wo'le knows how it 

 is put together. 



Ca'lako has long hair hanging down behind, with downj^ feathers in 

 it. He has a collar of raven feathers, and below that are two fox sldns. 

 These are his arms. Aroimd the shoulders is a dance kilt and below 

 that two embroidered white blankets. 



The Ca'lako impersonators wear warriors' caps of white buckskin 

 decorated around the forehead with red ribbon and silver buttons. 

 They wear sliirts of native black cloth, trimmed with ribbons of many 

 colors on the shoulders and sleeves. They wear a native breechcloth 

 of black wool, fastened wdth an embroidered sash. The legs and 

 thighs are bare. Their loaees are painted red, their calves yellow. 

 They wear high moccasins of red buckskin, cut like the blue dance moc- 

 casins. They carry stone axes in their belts, "because they are war- 

 riors." "When they carry Ca'lako only their legs are visible. They 

 have yarn about their legs with little sleighbells on each leg. 



They have their faces painted with tsuhapa. 



There are two impersonators for each Ca'lako. The elder brother 

 brings Ca'lako m in the evening, and the younger brother walks ahead 

 carrying the basket of prayer sticks. "VMien they go out the following 

 morning, the younger brother carries Ca'lako and the elder brother 

 walks ahead. 



There are six Ca'lako masks, one belonging to each Iciva. They are 

 kept in six different houses, along with the different things Ca'lako 

 uses — the pole and the body, etc. These houses are : He'iwa (K. 387) ; 

 muhe'wa (K. 538, out of town; old house 325); tcupa-wa (K. 130); 

 ohe'wa (K. 159); upts'anawa (K. 150 leciwan'i); hekapa'wa 

 (K. 108). 



"Before Ca'lako the Ca'lako wo'le goes to the house where the mask 

 is kept and looks it over, and if there is anything wrong with it he 

 mends it. If there is anything wrong with Ca'lako, if the strings are 

 broken or if anytliing is torn, sometliing terrible will happen in the 

 house of the people who keep it. Last year the buckskin of the mask 

 that is kept in our house was torn, and the wo'le said that it meant that 

 some misfortime woidd come either to our house or to his. And right 

 after Ca'lako, our aunt who had helped us cook for Ca'lako died, and 

 we knew that this was what he meant." 



One day during the summer the men of the Idva work for the house 

 that keeps their mask. They offer their services through the kiva 

 chief, and the head of the household sets them to whatever work 

 should be done. 



On the third day after the Koyemci come in before Ca'lako, the 

 Ca'lako masks are taken out. On that day feasts are prepared in the 

 six houses where these masks are kept. Early in the morning women 



