nzel] 



THE COMING OF THE GODS 973 



field and at about sunset proceed to the level field along the south 

 bank of the river where the masks are set up, while the impersonators 

 go to their house to eat and put the finishing touches to their costume. 



As soon as it is quite dark the six Ca'lako cross the river quietly 

 and then suddenly rise out of the river bed, each surrounded by a 

 group of singers from his kiva, all singing antiphonal songs. This 

 is the most impressive moment in the Ca'lako ceremonies. The 

 songs are magnificient, and the sudden appearance of the six giant 

 figures in the moonlight is superb. As soon as they reach the village 

 the groups separate, each going to its own house. Here the mask 

 is set down before the door, surrounded by its group of singers 

 who continue their song, while the impersonators enter and bless 

 the house. The rite of the blessing of the house is beautifully 

 described in the prayer of the Ca'lako (p. 762). The mask is after- 

 wards brought in and set down by the altar, while the imper- 

 sonators are seated and smoke with their hosts and repeat their long 

 invocation. 



During the night the two impersonators dance, sometimes "naked," 

 without mask, and sometimes one of them dances with the effigy. 

 It fills the room, from floor to ceiling, and its crest of eagle feathers 

 brushes the beams. Dancing in the house they resemble nothing so 

 much as animated gargoyles with their huge heads and tiny legs and 

 their clattering beaks. They bend over and clap their beaks in the 

 face of anyone who dozes in the house. In one house where I watched 

 two Ca'lako dancing, they both pursued the visiting Koyemci, clap- 

 ping their beaks at him, and finally chasing him out through the 

 window. When dancing "naked" the impersonators carry yucca 

 switches which they use on anyone whom they see dozing. 



The ceremonies of the following morning have been described by 

 Stevenson (Zuni Indians, p. 256) and Parsons (Notes on Zufii, I, 199), 

 and I have nothing to add to these accounts.^" 



A Zuni informant offers the following comments on the Ca'lako 

 impersonation: "All the priests wanted Ca'lako to come, because he 

 and Saiyataca are the most important ones to bring good luck for the 

 people. At the New Year Pautiwa brings in the crooks for them to 

 come. He brings one crook to each kiva. Then the wo'we take them. 

 During the preceding night the priests have chosen the impersonators 

 for Saiyataca and his companions, but after Pautiwa has been here and 

 gone, the wo'we select the men for Ca'lako, two from each kiva, and 

 they decide who shall have Ca'lako houses. The Ca'lako crook con- 



^ For the running of the CaHako and the final episode in their departure, compare the following account 

 of the running of the Shiwanna at C'ochiti. (Dumarest. p. ISO.) " Each .Shiwanna runs four times. If the 

 other runners do not catch them they go away to ^A■enima. Then the principales summon them back in 

 half an hour for another race. They nin again. The principales name the runners at large from the 

 pueblo. When the Shiwanna lose, they declare they will give much hiani. If they are not caught they will 

 give nothing. Men make such efforts to win that I have seen them die suddenly from running." 



