982 ZUNI KATCINAS [eth. ans. 47 



people in the house have seats ready for them. They say a short 

 prayer and then they sit down. Then the man who is going to be 

 Kaldo says, 'Now you, om people, are waiting here in this room for 

 us. We have come for our father. Every night we have looked to 

 the west and now the moon is about to grow up. We have come to 

 our father, where he is sitting very still. Now his time has come. We 

 have come here where you are waiting for us.' Then everyone says, 

 'Yes, indeed.' Then they eat. After they have eaten they take a 

 roll of paper bread and pray for the people of the house who have 

 taken care of the mask. After they have prayed the man who is 

 going to impersonate Kiiklo takes up the mask. Then the others 

 follow him and they go out. They take the paper bread with them 

 and before they go to their house they go to Wide River and sacrifice 

 the food to their dead predecessors.''* 



" Then they go to the house of the head of the cidt. They get every- 

 thing ready. Before they w-ent for the mask they had practiced, so 

 now when they come in they rest. When it begins to get light they 

 go out to White Rocks. They take their mask and clothing with 

 them and when they get there the one who is going to be Kaklo 

 dresses. Soon aftenvards the Koyemci come there, but they go to a 

 separate place not far off and dress. The man who is going to be 

 Kaklo dresses and the others help him. When he is ready his people 

 say to him, 'Now you are ready. Here is your nStone.' The 

 Koyemci are already dressed and are lying down on the hillside hiding 

 themselves. When Kaldo receives his duck he starts to shake it and 

 the little bells on its neck begin to jingle. Then he begins to say, 

 'Kiiklo, Kaklo, Kaklo,' very fast. 



"He keeps on for a long time ana then he says, 'Grandfathers!' 

 (a'nanai!). Then the Koyemci jump up and say, 'Wliat is it, 

 grandchild? Have you come? We did not see you.' They pre- 

 tend that they have just come from the Sacred Lake and have come 

 up from the spring. So they come to him and he says, 'Grand- 

 fathers, sing for me.' Then they start their song. He calls them 

 again and says, 'Carry me on your back and let us go to Itiwana. ' 

 Then one of the Koyemci conies to him and offers to carry him, but he 

 will not get on his back. He strikes him with his duck. He picks 

 out the smallest one to carry him, and finally they start. They sing 

 as they go. In their song the Koyemci always call him Iwaiyuhuna. 

 This is his name. Kaklo is only his call. They take turns carrying 

 him in. Whenever they change they spread out a blanket and put 

 him down. Each time they set him down he gives his call and says, 

 'Grandfathers, carry me on your backs!' When they come near 

 the village they set him down for the last time at the mission school. 

 He will not let them cany him over the bridge. He strH-ces each one 



:» A prayer recited by the giaklo chief at some time during this night is printed in text on p. 690. 



