sTEVENEON.]| INVOLUNTARY INITIATION INTO THE KOK-KO. 547 
to sleep oramuse itself with its infantine thoughts. The cradle is some- 
times attached to two ropes to form a swing, and when the mother be- 
comes conscious of the child’s awakening she uncovers its head at 
times and the tiny thing casts its eyes around. On the tenth morning 
both parents of the child are bathed in suds of yucca, the whole body 
of the mother but only the head of the father. This office is also per- 
formed by the paternal grandmother. The immediate blood relations 
(female only) then assemble at the infant’s home; that is, all the house- 
hold of the father’s house and those of the mother’s house. Each woman 
from the father’s house brings to the baby a gift of a little blanket. 
This select gathering partakes of a feast, which is presided over by the 
maternal grandmother. At the close of the feast the infant is carried 
by the oldest sister of the father to the paternal grandmother’s house, 
where it is presented to the paternal grandfather, who prays to the Sun 
(Y4-t6 tka) to send down blessings upon the child. 
INVOLUNTARY INITIATION INTO THE KOK-KO. 
The present ceremonials are in direct obedience to the orders and in- 
structions given at the time of the appearance of the Kok-ko upon the 
earth, and their masks are counterparts of the original or spiritual 
Kok-ko (Plate XX). The Kak-lo rides, as of old, upon the backs of the 
Ko-yé-mé-shi, and he is the heralder for the coming of the K0-10-00-wit-si. 
Arriving at the village in the morning, he divides his time between the 
kivas, there being six of these religious houses in Zuni, one for each of 
the cardinal points, one for the zenith, and one for the nadir. In each 
of these kivas he issues to the people assembled the commands of the 
Kok-k6 and gives the history of the Kik-lo and the gathering of the 
cereals of the earth by the Sa-li-mo-bi-ya. At sunrise he is gone. The 
morning after the arrival of the Kik-l6, those who are to represent the 
Kok-k6 prepare plume sticks, and in the middle of the same day these 
are planted in the earth. The same night they repair to their respective 
kivas, where they spend the following eight nights, not looking upon 
the face of a woman during that period. Each night is spent in smok- 
ing and talking and rehearsing for the coming ceremony. The second 
day all go for wood, bringing it home on their backs, for so the ancienty 
did when beasts of burden were unknown to them. The third day is 
also spent in gathering wood, and the fourth day likewise. On the 
same day the ten men who are to personate the K0-yé-meé-shi, in com- 
pany with the ‘Si-tsi-tki (great-grandfather of the Ko-yé-mé-shi), pass 
through the village, inquiring for the boys who are to be initiated; be- 
fore such houses as have boys ready for this ceremonial these men: 
assemble; one of them enters the house and, greeting the mother of* 
the boy with ‘‘ Good morning,” inquires the name of her son. She re- 
plies: “ He has no name,” and requests the Ko-yé-mé-shi to give him 
one. The man then joins the group, repeating the words of the woman.. 
In passing from the kiva through the village the Indian screens his, 
