972 ZUNI le-VTCINAS [ETH. AXN. 47 



they leave all the women are given bowls of stew and baskets of bread 

 to take home/^ 



Wlien the Ca'lako leave the village after their final ceremony they 

 disrobe at White Rocks. The wo'we bring the mask and other para- 

 phernalia back to the village under cover of blankets. They take 

 the mask and the body to the house where it is kept. Here Ca'lako 

 is "made to sit down" again, and sprinkled with meal by all present, 

 before he is finally returned to the inner room where sacred para- 

 phernalia are kept. The mask is completely undressed before it is 

 put away. The wo'le takes the clothing and feathers to his house. 

 He puts the feathers away carefully for another year. These aj-e 

 never used by any other katcma, although the clothing may be 

 loaned. Whatever clothing has been borrowed, he returns with his 

 blessing. The rest he puts away carefully. 



The Ca'lako impersonators are chosen by the chief men of the kiva 

 as soon as possible after the New Year. Generally young men are 

 chosen for these offices. Like the Saiyataca impersonators, they must 

 be trustworthy and "of good heart." Throughout the year they 

 meet frequently to rehearse their prayers. They meet wdth their 

 wo'we the four nights following the monthly prayer stick plantings, 

 and informally as often as possible. They plant at the same times 

 and with the Saiyataca group. Each group cuts its prayer sticks in 

 its own ceremonial house (the house of the "elder brother") and the 

 various groups start out separately but meet on the way to the spring. 

 Their wo'le helps them make their prayer sticks, but does not go 

 with them to the spring. 



The Ca'lako are m retreat for four days before their public cere- 

 monies. They go m the night Saiyataca "calls out." On the third 

 day they go early in the afternoon to White Rocks to plant praver 

 sticks and to dress. There are elaborate ceremonies here that 

 symbolize the visit to the village of the katcinas to get the gods. On 

 the west slope of the hill is an inclosure known as "Ca'lako house." 

 Within it are six boxlike shrines, full of prayer sticks. These are 

 called Ca'lako's seats. They are the places "where Ca'lako sit down 

 when they are getting ready to come." It is probably here that the 

 masks are set after they are assembled, while the impersonators 

 smoke with the wo"we and tell them that they have come for their 

 "father." 



The Ca'lako leave White Rocks about the time that Saiyataca 

 reaches his house after planting prayer sticks m various parts of the 

 village. They arise suddenly over the crest of the hill, and come 

 rapidly down to Hepatina. Here they run back and forth on the 



" Tliis minor ceremony is described in full fjecause it is so characteristic of the vast amount of secret 

 household ritual that revolves about the handling of every sacred object. Every old mask is taken out 

 with just such ceremony and with just as complicated economic exchanges. 



