998 ZUNI K.4.TCINAS [eth. ann. 47 



He is just like an echo, and when he comes for the initiation he does 

 just the way it is in the story. When he comes in the winter time or 

 with the rain dance we call him just Upo'yona, but when he comes for 

 the initiation he is called Upo'yona Impiyona. 



FINAL INITIATION 



After an interval perhaps of several years the boys are whipped a 

 second time and on this occasion the secrets of the katcina cult are 

 finally revealed to them. In early days this ceremony was held at 

 regular intervals and all boys who had already undergone the pre- 

 liminary whipping and were of age and discretion sufficient to be 

 trusted with this knowledge went through the second ceremony. The 

 usual age was 10 to 12 years. Nowadays the absence of the boys at 

 school has often made it necessary to postpone this part of the 

 ceremony until they return, at the age of IS or 19. 



On this occasion the whipping is administered by the SayaM'a. 



"The Sayali'a come for the second whipping of the boys. They are 

 the ones to put them into the kivas, because they are strong. Who- 

 ever has been Puhuatinakwe at the winter solstice prays all during the 

 summer and says, 'Now when my tune comes to initiate these boys, 

 give me a strong heart to wliip them hard so that they may never tell 

 the secrets of the katcina cult.' All summer he prays to be strong. 

 The priests do not want them to be afraid of hurting the boys, but 

 they want them to really hurt them so that they will be really terri- 

 fied and afraid to tell. 



" Formerly they used to have the second whipping of the boys dimng 

 the four days between the first coming of Sayataca and Ca'lako, but 

 now they do it right after Ca'lako, while the general dancing is going 

 on. When Ca'lako tune comes they remember that they must initiate 

 the boys, then after the Ca'lako have gone the katcina chief and his 

 war priest let the people know. They confer with the heads of the 

 kivas and see what time is most convenient. Then they let the Saya- 

 h'a personators know. The katcina chief tells the head one, who is 

 called the oldest brother, 'You will come this afternoon. You had 

 better tell your yoimger brothers to hurry.' Then he tells his 

 younger brothers and they hurry and get their clotliing together and 

 go to heiwa kiva to get ready. Then the ceremonial fathers *^ of the 

 boys take them to one of the Ca'lako houses. When all the children 

 are there the katcina bow priest takes aside one of the older boys and 

 asks him his name. Then he goes to Heiwa kiva and tells the name 

 to the Sayah'a and says to them, 'This boj' is a little older than the 

 others. So when you go there you mil tell your grandfather that you 

 are looking for this boy. Then they will believe that over in the 

 sacred lake the katcinas know even the little boys' names.' So they 



8T The same man who officiated at the child's first whipping. 



