HOLMES ANNIVERSARY VOLUME 



the significance of the term is ritual rather than mythologic or philo- 

 sophic. It is the exact equivalent of Rio Grande and Hopi kachina, a 

 term that the Zufii know but regard as "Mexican" and refuse to employ. 



Incidentally, Mrs Stevenson did Cushing an injustice when she 

 accused him of confounding the words for "god" and "raven". Cush- 

 ing wrote the Powell alphabet, in which open o, as the Zufii vowel is, 

 is represented by circumflex a; so that his kaka — not "kaka" — is 

 wholly correct. Mrs Stevenson merely changes the style of orthog- 

 raphy when she writes kokko. In fact she is herself in error when she 

 distinguishes kokko, god, and kaka, raven (or crow); the two seem to 

 have an identical pronunciation and may be but one word. 



The monosyllabic radical of kokko is ko-, and this appears as an 

 element in many other compounds besides Ko-tikkyilli. 



Ko-k'okshi, 'good gods', are the rank and file of the masked dancers 

 in the "standard" costume, that is, those wearing ordinary masks 

 lacking special names. 



Ko-'e'le, 'god girls', are the "standard" female impersonators. 



Ko-mossonna, 'god director', better: 'director of the masked dan- 

 cers', is a Deer clan man high in authority in the communal rituals. 



Ko-tlahma is the tlahmanna or transvestite god, illustrated on 

 Mrs Stevenson's forty-fourth plate. 



Ko-tluwallawa , also Ko-tluwalla and Ko-tluwayyala, is the name of 

 the sacred lake near the junction of the Zufii river with the Little 

 Colorado, the home of the kokko and the abode of the dead of the 

 Zufii. The word means 'god-town', from tluwallanna, or tluwallawa, 

 'town, city, pueblo'. 



Ko-llowissi, the name of the sacred horned or plumed serpent, 

 cannot be analyzed, but appears to contain the same root ko-. 



Ko-yyemshi are the "mud-heads" or masked clowns, corresponding 

 to the Hopi Tachuktu, the Sia Koshairi and Querranna. The word 

 Koyyemshi suggests oyyemshi, husband, but the etymology is only a 

 guess. The initial syllable of Keresan Koshairi renders it possible that 

 this name is of Zuhi origin: the r might be the Rio Grande equivalent 

 of another sound. If this conjecture should be confirmed, the leading 

 part in the development of the "mud-head" or "delight-maker" 

 feature of Pueblo religion would have to be attributed to the Zufii. 

 It is unfortunate that we do not know more of Keresan and Tanoan 

 speech: a native etymology might in this case quite reverse our under- 

 standing of the probable direction of a historical current that, for the 

 nations in question, was of some magnitude. 



The Sia Koshairi, or rather the analogous Querranna, constitute a 

 fraternity; the two together also guide, receive, and attend the ka- 



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