BUNZEi.) THE INITIATION 981 



"He wears a white shirt, formerly made of buckskin, but now made 

 of cotton. Over this he wears an embroidered blanket folded and 

 fastened on the right shoulder with tassels of yarn of all colors. 

 Embroidered kilt with blue band, embroidered Hopi sash, red woman's 

 belt. White buckskin leggings, fringed in front. Blue moccasins. 

 Yam on both legs, with little bells on right. Beads and yam around 

 the neck and on right wrist. Beads and bow bracelet on left wrist. 

 The whole body is nainted white, except a strip from the chest to the 

 navel. 



" In his right hand he carries a duck called neton-e (sticking out in 

 front). He holds it in his hand while he tells his story in the kivas, 

 and if anyone falls asleep during the narration he hits him on the 

 head with the duck's bUl. When Kaklo is to come, the Kaldo priest 

 looks for a wild duck. When he finds one in some lake he kills it and 

 removes the skin without cutting. When the skin is dry it is stuffed 

 with cotton and seeds. This is what Kaklo brings." 



Ceremonies. — "Kiildo comes only for the initiation of young boys, 

 but at that time he conies twice. He comes first when the moon is 

 six days old. Then the Kaklo priesthood '* comes together in the 

 house of the oldest member. Here they get all their things ready. ^^ 

 Then during the night they go to the house of the Katcina Pekwin. 

 He keeps the Kaklo mask in his house, but he himself will not touch 

 it. Dui'ing the night two men of the Corn clan come.^'' The women 

 of the house of the Katcina Pekwin have been cooking, and when the 

 Com clan men come they set out meat and paper bi-ead and they eat. 

 After they have eaten they bring out the mask. They spread an 

 embroidered blanket in the valuable place. Then the katcina 

 pekwin takes the men into his back room. They take up the mask 

 and say, 'Now, our father, we have come here for you. Yom* days 

 have been made when you will come in. Do not bring us any trouble, 

 but bring us long hfe for all your children. You will come and tell 

 the storj" of how we came up here. You will bring us all long life. 

 Do not bring trouble or danger.' So they say. Then they take the 

 mask out and bring it to where they have spread out the blanket. 

 They make a cross of corn meal on the blanket and set the mask on it 

 and cover it with a buckskin. Then they sit down and wait for the 

 Kaklo priests, the two men of the Com clan, and all the people in 

 the house. 



"At about midnight the Kaklo priests come in, first the man who is 

 going to impersonate Kaklo and then the others behind him. The 



" There are at present four members in this priesthood. The chief priest died in 1924. The men meet 

 at frequent intervals to practice their "talk." They take turns in impersonating Kaklo so that even il 

 the older members die there will always be someone who knows the "talk," During the months following 

 their appointment until their ceremony they meet, like the Saiyataca impersonators, every night. 



"6 The day before their leader has notified the father of the Koyemci of the approaching ceremony. 



'^ The men of the Torn clan are the same men who look after the If Snakwe masks, "because com is the 

 most important of all things." Note, however, the striking similarity of masks. Also !l^aklo first visits 

 tcupawa kiva, the kiva associated with the J^ana'kwe. 



