Part 3

1 NORTH. 2 WEST. 3 SOUTH. 4 EAST. 5 HEAVENS. 6 EARTH.]

They come after sundown to the village. The serpent, made of hide, is about twelve feet long and eighteen inches through the thickest part of the body. The abdomen is painted white, the back black, covered with white stars, which are represented by a kind of semicircle, an entirely conventional design. The neck rests through a finely decorated kind of altar carried by the two Soot-[=i]ke. The tail end of the fetich is held by the priest of the K[=o]-l[=o]-oo-w[)i]t-si, who constantly blows through a large shell, which he carries in the right hand, holding the serpent with the left. The K[=o]k-k[=o] pass through the town and visit each kiva; they put the head of the serpent through the hatchway, that those who are privileged to assemble in the kivas may see the fetich. The K[=o]-l[=o]-oo-w[)i]t-si is then taken to the Kiva of the Earth, H[=e]-tk[=a]-pa-que. The walls of this kiva are decorated with two K[=o]-l[=o]-oo-w[)i]t-si, which extend almost around the entire walls of the room, the heads nearly meeting at the north end of the room. The fetich is placed between the heads. The others of the K[=o]k-k[=o] repair to their respective kivas, the H[=e]-i-i-que or Kiva of the North, the Moo-h[=e]-i-que or Kiva of the West, the Choo-p[=a]-ä-que or Kiva of the South, the [=O]h-h[=e]-i-que or Kiva of the East, and the Oop-ts[=a]n-[=a]-[=a]-que or Kiva of the Heavens. From each of these kivas men and youths from the secret orders to which I have referred are assembled to receive the K[=o]k-k[=o]. When all the K[=o]k-k[=o] have gone to their kivas, the ten K[=o]-y[=e]-m[=e]-shi, who reach the village after the others, go to their house, which is not one of the sacred assembly houses, but chosen from among the S[=u]s-ki-i-que, or people of the Wolf gens.

The K[=o]k-k[=o] sing and dance in their own kivas, then change about, those of the North passing to the West and those of the West going to the South, and so on. This is continuous until the first white streak warns them that day is approaching. At this time the head of the K[=o]-l[=o]-oo-w[)i]t-si is put through the opening in the side wall of the kiva, when all who choose may look upon it. Behind this creature the old priest stands and blows through the body, making the same peculiar noise, representing the roaring of a sea monster, that he has kept up throughout the night. The image is only seen by the uncertain light of the faintest impression of day. P[=a]-oo-t[=i]-wa remains with the K[=o]-l[=o]-oo-w[)i]t-si in the Kiva of the Earth. At sunrise the Sä-lä-m[=o]-b[=i]-ya go to this kiva, each bearing the plume stick made on the sixth day and an ear of corn. The Sä-lä-m[=o]-b[=i]-ya of the North first advances to the priest of the K[=o]-l[=o]-oo-w[)i]t-si and, presenting him with the plumes and ear of yellow corn, prays that the K[=o]-l[=o]-oo-w[)i]t-si will give to his people the seeds of the earth; the Sä-lä-m[=o]-b[=i]-ya of the West next approaches, presenting his wand and an ear of blue corn, praying that the K[=o]-l[=o]-oo-w[)i]t-si will bring to his people the seeds of the earth; and so the red corn of the South, the white of the East, the all-color of the Heavens and the black of the Earth are presented with the same prayer. The Sä-lä-m[=o]-b[=i]-ya remove their masks after entering the kiva, when they immediately lose their identity as the K[=o]k-k[=o]. They are merely men now, praying to the K[=o]k-k[=o]. This ceremony over, they return to their respective kivas, having put on their masks before leaving the Kiva of the Earth.

At this time the S[=i]-s[=i]-ki partially ascends the ladder of the Kiva of the North, remaining just inside of the hatchway, and, holding the rabbit to his mouth, calls through the reed: "Your little grandfather is hungry; he wishes something to eat; bring him some stewed meat." The K[=o]-y[=e]-m[=e]-shi, in obedience to the request of the little grandfather, go to the homes of the children to be initiated, calling for food. At the same time the K[=o]-y[=e]-m[=e]-shi give to each novitiate his name. Previous to this the boy is designated as baby boy, younger boy, older boy, &c. The food is received by the K[=o]-y[=e]-m[=e]-shi and taken to the Kiva of the North, where it is divided and carried to the different kivas. For this occasion the native beans are prepared. There is as great a variety of color in these as in the corn. The yellow beans are carried to the Kiva of the North, the blue beans to the Kiva of the West, the red to the Kiva of the South, the white to the Kiva of the East, the all color to the Kiva of the Heavens, the black to the Kiva of the Earth. A sumptuous meal is now served in each of the kivas.

After this meal the K[=o]k-k[=o] begin their bodily decorations, with their bodies almost nude. Those of the North are painted yellow; those of the West, blue; those of the South, red; those of the East, white; those of the Heavens, all colors on the body and yellow on the neck and upper arms; those of the Earth, black, with some bits of color. This done, the Sä-lä-m[=o]-b[=i]-ya of the North passes through the village and, going for a short distance to the north, deposits a plume stick, the stick to which the plumes are attached being painted yellow. The Sä-lä-m[=o]-b[=i]-ya of the West, South, and East plant their plumes at their respective cardinal points. Those for the zenith and nadir are planted to the west, on the road to the spirit lake, the stick of each one having the cardinal color decorations. This done, all retire to their kivas.

The Sä-lä-m[=o]-b[=i]-ya of the North, returning to his kiva, drinks the medicine water prepared by the priest of the great fire order (M[=a]-ke-hl[=a]n-[=a] [=a]-que), who, with some of his people, is now busy in the preparation of a sand altar. The Sä-lä-m[=o]-b[=i]-ya again emerge from the kivas, with long bunches of Spanish bayonet in their hands, in the ends of which grains of corn of the respective colors are placed and wrapped with shreds of the bayonet. Any man or youth desiring to raise yellow corn appeals to the Sä-lä-m[=o]-b[=i]-ya of the North, who strikes him a severe blow with his bunch of bayonets. Similar appeals are made to those representing other colors. The sand altar is made in the Kiva of the North. It is first laid in the ordinary yellowish sand, in the center of which the bowl of medicine water is placed. Over the yellow sand a ground of white sand is sprinkled. All the Sä-lä-m[=o]-b[=i]-ya and their brothers are represented on the altar (Plate XXII). The altar is circular in form and some twelve feet in diameter. The K[=o]-l[=o]-oo-w[)i]t-si encircles the whole.

Throughout the day the K[=o]k-k[=o] are running around the village whipping such of the people as appeal to them for a rich harvest, while the curious performances of the K[=o]-y[=e]-m[=e]-shi carry one back to the primitive drama.

Toward evening the ceremony for initiating the children begins. The priest of the Sun, entering the sacred plaza (or square), sprinkles a broad line of sacred meal from the southeast entrance across the south side, thence along the western side to the Kiva of the North, and up the ladderway to the entrance (which is always in the roof), and then passing over the housetops he goes to the Kiva of the Earth and sprinkles the meal upon the K[=o]-l[=o]-oo-w[)i]t-si. He then precedes the K[=o]k-k[=o] to the plaza and deposits a small quantity of yellow meal on the white line of meal near the eastern entrance. By this spot the Sä-lä-m[=o]-b[=i]-ya of the North stands, south of the line of meal. The priest, continuing in advance, deposits a quantity of blue meal on the line a short distance from the yellow, which indicates the position for the Sä-lä-m[=o]-b[=i]-ya of the West. In like manner he indicates the position of the respective Sä-lä-m[=o]-b[=i]-ya with red meal for the South, white for the East, meal of all colors for the Heavens, and black meal for the Earth. The remainder of the K[=o]k-k[=o] take their positions successively along the line of meal. The K[=o]-y[=e]-m[=e]-shi group in the plaza. The godfathers then pass along the line of meal, each one holding his godchild on his back by a blanket, which he draws tightly around him. In olden times tanned robes of the buffalo were used for this purpose. As he passes the line of K[=o]k-k[=o] each one strikes the child with his large bunch of Spanish bayonets. While the Indian from almost infancy looks upon any exhibition of feeling when undergoing physical suffering as most cowardly and unmanly, the severity of the pain inflicted by the yucca switches in this ceremony is at times such as to force tears from the eyes of the little ones, but a boy over the age of five or six rarely flinches under this ordeal. After passing the line the godparent enters the Kiva of the North, where he is met by a priest of the great fire order, who asks, "Who is your K[=o]k-k[=o]?" When the godfather replies, he is directed to select his boy's plume. The plumes which ornament the heads of the figures have been previously wrapped in corn husks and carried to the priest by the respective godfathers. The godfather attaches the feather, which is a soft, downy feather of the eagle, to the scalp-lock of the child. The godparent is then given a drink of the holy water, which is dipped from the bowl by the medicine man with a shell attached to a long reed. The child also drinks and repeats a prayer after his sponsor. They then leave the kiva, and, taking a position on the north side of the plaza, the child kneels and clasps the bent knee of his godfather, who draws him still closer with the blanket around him. Four new characters of the K[=o]k-k[=o] now appear, the Sai-[=a]-hli-a (see Plate XX). Each one of these strikes the child four times across the back with his yucca blades, having first tested with his foot the thickness of the child's clothing. The child must not have anything over his back but the one blanket, which is a gift from the godfather. This ceremonial over, each child accompanies his godparent to his home, where a choice meal is served.

The night ceremonial is conducted in two kivas, that of the South and that of the East. The K[=o]k-k[=o] for this ceremony divide and enter the two kivas.

The godparents sit upon the stone ledge which passes around the room, whose walls are rectangular, and, spreading his knees, the boy sits on the ledge between them. To the right of the guardian his wife sits, and to his left his sister. In case the wife is not present, the older sister sits on the right and a younger sister on the left. The father of the Sun (P[=a]-oo-t[=i]-wa) enters and sits upon the throne which has been arranged for him at the west end of the room; this has a sacred blanket attached to the wall and one to sit upon, the whole profusely ornamented with white scarfs, woven belts, and many necklaces of turquoise and other precious beads. To his right and left sit the two young priests who prepared the throne; to the left of the priest, on the left of P[=a]-oo-t[=i]-wa, sit the high priest and priestess of the Earth. The remainder of the ledge is filled with the boys and their friends. Nai-[=u]-chi, the living representative of [=A]h-ai-[=u]-ta, the war god, sits to the left of the fire altar as you enter and feeds the sacred flames. The Sä-lä-m[=o]-b[=i]-ya enter immediately after P[=a]-oo-t[=i]-wa. All these, including P[=a]-oo-t[=i]-wa, enter head foremost; the head touches the stone slab over the fire, and, completing a somersault, they vault into the room on all fours and in like manner pass to the right of the kiva and around to their places. P[=a]-oo-t[=i]-wa is followed by the Sä-lä-m[=o]-b[=i]-ya of the North and others in proper order and rapid succession, the hind one always hopping into the foot and hand prints of the former. In the two kivas mounds of sand have been laid for the K[=o]k-k[=o] and each one sits upon his mound. These mounds are some eighteen inches in diameter and a foot in height (Plate XXIII). When all have taken their places the Sä-lä-m[=o]-b[=i]-ya of the North arises and taking the wand from his mound walks to the group immediately to the right of the ladder as one enters. Holding the wand between his hands, he goes to each child and blows four times upon the wand, at the same time extending it toward the mouth of the child, who draws from it each time the sacred breath which passes from the mouth of the K[=o]k-k[=o] over the plumes. The S[=i]-s[=i]-ki carries the rabbit in addition to the wand, and over them he passes the sacred breath of the little grandfather. The godparent covers the eyes of the child with his hand, for the children must not look upon the K[=o]k-k[=o] near by. The Sä-lä-m[=o]-b[=i]-ya of the North is followed by the Sä-lä-m[=o]-b[=i]-ya of the West and others, all in turn going to each child; as each one completes the round he places his wand in his belt, stands in the center of the kiva, and turns a somersault over the fire, striking his head on the fire slab as before, and so leaves the kiva feet foremost.

The K[=o]-l[=o]-oo-w[)i]t-si now appears at the hatchways. He is brought by the priest of the K[=o]-l[=o]-oo-w[)i]t-si and the Soot-[=i]ke. The high priest, the priest of the bow, and priestess of the earth advance to the hatchway, each holding a large earthen bowl, and catch the water poured from the mouth of the K[=o]-l[=o]-oo-w[)i]t-si. Each guardian then fills the small bowl which he carries with the holy water and, drinking a portion of it, gives the remainder to the boy to drink. The bowl which contains it is a gift from the godfather. The boy sprinkles the corn stacked in his house with this water. After the water is exhausted from the large bowls a blanket is held by four men to catch the seeds of all the cereals which are sent up from the abdomen of the K[=o]-l[=o]-oo-w[)i]t-si. These are taken from the blankets by three priests and placed in their own blankets, which rest over the left arm, and they, passing around, distribute the seeds to all present. The sand of the fallen mounds is gathered in a blanket and deposited in the river, to be carried to the home of the K[=o]k-k[=o]. The boys now return to their homes, accompanied by the guardian and one other of their attendants. In the early morning the sister of the godfather goes for the boy and brings him to her house, where he enjoys a sumptuous breakfast. The godfather then leads the boy to the east for some distance from the village, sprinkling a line of sacred meal, and here he says a prayer, which the boy repeats after him, and the godfather, making a hole in the ground, plants a plume stick which he has made for the child.

From this time the child eats no animal food for four days. The plume which has been placed on the child's head in the kiva during the initiation is not removed till the fourth morning after the planting of the feathers, when he again goes over the road with his guardian, who deposits the plume from the child's head with a prayer, which is repeated by the child.

Thus ends this remarkable initiation of the Zuñi male child into the order of the K[=o]k-k[=o]. This is really mainly done by sponsors, and he must personally take the vows as soon as he is old enough.

VOLUNTARY INITIATION INTO THE K[=O]K-K[=O].

After the first initiation of a boy into this order, he is left to decide for himself when he will assume the vows made for him by his sponsors, though the father and the godfather do not fail to impress upon the boy the importance of the second initiation, which occurs at an annual ceremonial; and when the boy has declared his determination to enter the order, if the K[=o]k-k[=o] upon seeing him deem him too young, he is ordered to return to his home and wait awhile till his heart has become more wise. For this ceremonial the godparents and the boys assemble in the Kiva of the North. Each boy in turn takes his position to receive his whipping, which is necessary for initiation. The godfather, standing, bends his right knee, which the boy clasps, bowing his head low. The godfather holds the two ends of the blanket and buckskin tightly around the boy, while each of the four Sai-[=a]-hli-[=a] in turn give him four strokes across the back with a bunch of the yucca blades. Two of the K[=o]-y[=e]-m[=e]-shi stand by and count the strokes; the others are in the plaza outside, indulging in their primitive games, which excite much merriment among the large assemblage of people. After each boy has received the chastisement and all are again seated, the four Sai-[=a]-hli-[=a] pass in turn to each boy. Each one taking off his mask, places it over the head of the boy, handing him his Spanish bayonets. The boy strikes the K[=o]k-k[=o] once across each arm and once across each ankle. The K[=o]k-k[=o] does not speak, but the boy is instructed by his guardian, who talks to him in a whisper, telling him not to be afraid, but to strike hard. The eyes of the boys open wide as the K[=o]k-k[=o] raise their masks and for the first time familiar faces are recognized. The K[=o]k-k[=o] leave the kiva after revealing their identity to the children, and running, around the village use their switches indiscriminately, with a few exceptional cases. I saw a woman whipped, she taking the babe from her back and holding it in her arms. This woman requested the whipping that she might be rid of the bad dreams that nightly troubled her. After the Sai-[=a]-hli-[=a] leave the kiva the children are called by the priest of the K[=o]k-k[=o] and told to sit in front of him and the other priests, including the High Priest of Zuñi. This august body sits in the kiva throughout the ceremony. The Priest of the K[=o]k-k[=o] then delivers a lecture to the boys, instructing them in some of the secrets of the order, when they are told if they betray the secrets confided to them they will be punished by death; their heads will be cut off with a stone knife; for so the K[=o]k-k[=o] has ordered. They are told how the K[=o]k-k[=o] appeared upon the earth and instructed the people to represent them. The priest closes by telling the children that in the old some boys betrayed the secret and told that these were not the real gods, but men personating the K[=o]k-k[=o], and when this reached the gods the Sai-[=a]-hli-[=a] appeared upon the earth and inquired for the boys. The people then lived upon the mesa t[=o]-w[=a]-yäl-län-ne. The mothers declared they knew not where they had fled. The K[=o]k-k[=o] stamped his feet upon the rocky ground and the rocks parted, and away down in the depths of the mountain he found the naughty boys. He ordered them to come to him and he cut off their heads with his stone knife. This story is sufficient to impress the children that there is no escape for them if they betray the confidence reposed in them, for the K[=o]k-k[=o] can compel the rocks to part and reveal the secrets.

A repast is now served to the priests and the boys and others in the kiva. The food is brought by the wives and sisters of the four Sai-[=a] hli-[=a] to the hatch way and carried in by the K[=o]k-k[=o], who have returned to the kiva. The feast opens with a grace said by the priest of the K[=o]k-k[=o], who immediately after collects upon a piece of H[=e]-wi (a certain kind of bread) bits of all the food served. This he rolls up and places by his side, and at the conclusion of the feast he carries it to a distance from, the village over the road to the spirit lake and making a hole in the ground he deposits it as an offering to the gods. Each child goes to the godfather's house, where his head and hands are bathed in yucca suds by the mother and sisters of the godfather, they repeating prayers that the youth may be true to his vows, &c. The boy then returning to his own home is tested by his father, who says, "You are no longer ignorant; you are no longer a little child, but a young man. Were you pleased with the words of the K[=o]k-k[=o]? What did the priest tell you?" The boy does not forget himself and reveal anything that was said, for the terror overhanging him is too great.

When a youth is selected to personate the K[=o]k-k[=o] he is instructed in regard to the decorating of the mask he is to wear. When this is done he goes at night to the proper kiva and seated between two instructors he learns the song and prayers. In committing songs and prayers to memory the novice holds a tiny crystal between his thumb and forefinger for a while, then he puts it into his mouth, and at the conclusion of the instruction he swallows it. This insures the remembrance of the prayers and songs, and he awakes the following morning with them indelibly impressed upon his mind. The pupil is then struck across each arm and across each ankle with the yucca blades.

There are very few women belonging to the order of the K[=o]k-k[=o]. I think there are now only five in Zuñi. When a woman of the order becomes advanced in age she endeavors to find some maiden who will take upon herself the vows at her death. Selecting some young woman, she appeals to her to be received into the order of the K[=o]k-k[=o]. The maiden replies, "I know nothing concerning the mysteries of the order. You must talk to my father." After the father is spoken to, he in turn spends the night in explaining the duties of the position to his daughter and that the gods would be displeased if she should marry after joining the K[=o]k-k[=o]. Assuming the K[=o]k-k[=o] vows is entirely optional with the girl. It is never her duty, but a special privilege which is rarely accepted. If she accepts she passes through both ceremonials described. She chooses her godfather, who gives her for the first ceremony a woman's blanket and for the second a woman's dress, a white blanket, a quantity of blue yarn, a woman's belt, a buckskin, a sacred blanket, and the mask she is to wear. But even here in Zuñi, where the people are so controlled by the priests and have such a superstitious dread of disobeying the commands of the K[=o]k-k[=o], women have been guilty of desecrating their sacred office and marrying. At present there is a woman of the order of the K[=o]k-k[=o] married to a Navajo. She is of course forever afterwards debarred from joining in the ceremonials, but she is permitted to live among her people with no other punishment than their indignation.

INDEX.

Gilbert, G.K., visit of, to Zuñi 540 Käk-l[=o] of Zuñi mythology 544, 547 Kiva, the Zuñi religious house 544, 547, 549, 552 K[=o]k-k[=o], the Zuñi order of the 540-548 admission of women into the 540-555 involuntary initiation into the 547-553 voluntary initiation into the 553-555 Moseley, H.N., visit of, to Zuñi 540 Mythology, brief account of Zuñi 539-545 Pueblo of Zuñi, location of 539 Religious life of the Zuñi child, by Mrs. Tilly E. Stevenson l-liii, 533-555 Stevenson, Mrs. Tilly E., on the religious life of the Zuñi child l-liii, 533-555 Turner, H.L., visit of, to Zuñi 542 Tylor, E.B., visit of, to Zuñi 540 Yucca blades in Zuñi ceremonial 550, 551, 553, 555 Zuñi, religious life of children among the, by Mrs. Tilly E. Stevenson l-liii, 533-555