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THE 
 
 RELIGIOUS LIFE OF THE ZUNI CHILD 
 
 "O^^VilciicJi Coy. 
 MRS. TILLY E. 8TEVEXS0X 
 
 EXTRACT FROM TIFE FIFTH ANN'UAI, REPORT OF THE BUREAU OF ETHNOLOGY 
 
 WASHINGTON 
 
 GOVERNMENT PRINTINCi OFFICE 
 
 18 8 8 
 
52332 
 

 3s. 
 
 SMITOSONIAX INSTITUTION BUEEAD" OF ETHNOLOGY 
 
 THE RELIGIOUS LIFE OF THE ZUiNI CHILD. 
 
 MRS. Tir.I.Y E. STEVENSON. 
 
 533 
 
COXTHNTS. 
 
 Page. 
 
 Brief accouut of Ziiui iiiytbolii<iy •••5'J 
 
 Birlh customs ^'^5 
 
 Iiivoluutary initiation nto the Kdk-kO -'J" 
 
 Volnn*arv initiatiou into the Kok-ko ■>>^ 
 
ILLUSTRATIONS. 
 
 rage. 
 
 Pi.ATj; XX. Zufii masks aud KO-ye-mG-sbi 54',j 
 
 XXI. Group of Sii-lii-mO-bi-Ta masks 54'^ 
 
 XXII. Zuni sand altar iu Kiva of tbe Xortli 550 
 
 XXIII. Oh-hc-i-que, Kiva of the East '>T,'> 
 
 537 
 
THE RELIGIOUS LIFE OF THE ZUNi CHILD. 
 
 By I\Irs. Tilly E. Stevenson. 
 
 BKIKF ACCOVST OF ZUM JIVTIIOLOGY. 
 
 Tbo riiel)l() of Ziifii is .sitnatL'd in Western >.'ew INIexico on tlic Rio 
 Zufii, a tiibiitary of tbe Little Colorado IMver. The. Zimi liave re- 
 sided ill this reiiion for se\eral centuries. The i)eeiiliar {;'eoloi;ic, and 
 geojiiaphie eharacter of the country surrounding them, as well as its 
 aridity, furnishes ample sources from which a barbarous iie<)i)le would 
 derive legendary and mythologic history. A brief reference to these 
 features is necessary to understand more fully the religions phases of 
 ZunichiUl life. 
 
 Three luile.s east of the Pueblo of Ziifii is a conspicuously beautiful 
 inesa. of red and white sandstone, towayiil liinne (corn mountain). 
 Upon this me.sa are the remains of the old village of Zuni. The 
 Zufii lived during a long period on this mesa, and it was here that 
 Coronado found them in the sixteenth century. Tradition tells that 
 they were driven by a great flood from the site they now occupy, which 
 is in the valley below the mesa, and that they resorted to the mesa for 
 protection from the rising waters. The waters rose to the very sum- 
 mit of the mesa, and to appease the aggressive element a human sacri- 
 fice was nec^essary. A youth and a maiden, son and daughter of two 
 priests, were thrown into this ocean. Two great pinnacles, which have 
 been carved from the main mesa by weathering intlueiiccs, ,11 e looked 
 upon liy the Zufn as the actual youth and maiden ci)iivcrtc<l into stone, 
 and are ap]iealed to as '-father" and "mother." ^lany of th(^ Zuni 
 legends and superstitions are associated with this mesa, while over its 
 summit are spread the extensive ruins of the long ago deserted village. 
 There are in many localities, around its pre(;ii)itous sides and walls, 
 shrines and groups of sacred objects which are constantly resorted to 
 by different orders of the tribe. Some of the most interesting of these 
 are the most inaccessible. When easy of ajiproach they are in such 
 secluded spots that a stranger might pass without dreaming of the 
 treasures within his reach. On the western side of this mesa are sev- 
 eral especially interesting shrines. About half way up the acclivity on 
 the west side an overhanging rock forms the base of one of the jiin- 
 nacles referred to. This rock is literally honeycoiubed with holes, fiom 
 
 .531) 
 
510 RELIGIOUS I.IKE OF THE ZUNI CHILD. 
 
 oue-half to three-fourths of an inch iu diaiiii'ter. I visi ted the spot ia 
 the fall of 1SS4, with Professors E. B. Tylor and H. X. M oseley, of Ox- 
 ford, Euylaiul, and Mr. G. K. Gilbert, of the United States Geological 
 Snrvcj-. These gentlemen could not determine whether the tiny ex- 
 cavations were originally made by human hands or by some other 
 agency. The Indian's only answer when questioned was, "Tiiey be 
 long to the old; they were made by the gods." Hundreds of these 
 holes contain bits of cotton and wool from garments. In the side of 
 this rock there are larger spaces, iu which miniature vases, filled with 
 sand, are phiced. The sand is ground by rubbing stones from the same 
 rock. The vases of sand, and also the tVagmeuts of wool and cotton, 
 are offerings at the feet of the " mothei " rock. Here, too, can be seen a 
 quantity of firewood heaped as shown in the right-hand corner of the 
 illustration. Each man and woman deposited a piece, that he or she 
 might always have plenty of wood for heat and light. Some three 
 hundred feet above is another shrine, directly attached to the "father" 
 rock, and to the white man difficult of access. Here I found many 
 offerings of plume sticks (Te liktkl ua we). 
 
 Before entering njion the purely mythologic phases of Zuni child life 
 I will present a brief skerch of some of the Zuni beliefs. There are 
 thirteen secret orders in Zuni, iu many of which women and children 
 are conspicuous, besides the purely mythologic order of the Kokko. 
 All boys are initiated into this order, while but few girls enter it. It 
 is optional with a girl; she must never marry if she joins the Kok-ko, 
 and she is not requested to enter this order until she has arrived at such 
 age as to fully understand its grave responsibilities and requirements. 
 
 Let us follow the Zuni tradition of the ancient time, when these peo- 
 ple first came to this world. In journeying hither they passed through 
 four worlds, all in the interior of this, the passageway from darkness 
 into light being through a large reed. From the inn r world they were 
 led by the two little war gods Ah-ai u-ta and Ma a-se-we, twin brothers, 
 sons of the Sun, who were sent by the San to bring these people to his 
 presence. They reached this world iu early morning, and seeing the 
 morning star they rejoiced and said to the war gods : "We see your 
 father, of whom you have told ns." " Xo," said the gods, " this is the 
 warrior who comes before our father;"' and when the sun arose the peo- 
 ple fell upon the earth and bowed their heads in fear. All their tradi- 
 tions point to the distant laud of their appearance in this world as being 
 in the far northwest; from there they were aceeompanied by Ah-ai uta 
 and j\Ia a-se-we. These little gods occupy important positions in Zuni 
 myth and legend. After long journeying, it was decided that the Priest 
 Doctor (Ka wi-mo sa) should send his sou and his daughter in advance 
 to discover some favorable spot upon which to bnild a village. The 
 youth and the maideu finally ascended a peak from which to have an 
 extended view of the country. " Rest here, my sister, for you are tired," 
 said the youth, "and I will go alone." From fatigue, the girl soon sank 
 
sTEVK.Nsoxl TRADITIONAL ORIGIN OF THE ZTNI. 541 
 
 into a slumber, and when theyoutli returned lie was inii>res.sed with tlio 
 .surpassing loveliness of his sister. They remained lor a time on this 
 mountain, and at their union thej' were transformed — the youth into a 
 hideous looking creature, the Ko-ye meslii (Plate XX); the ma den into 
 a being with snow white hair, the Komo-ketsi. The 'Ko thla-nia (her- 
 maphrodite) is the offspring of this unnatural union. The youth said to 
 his sister, "We an; no longer lilce our people; we will therefore make 
 this mountain our home. But it is not well for us to be alono; wait here 
 and I will go and i)repare a place for our others." Descending the 
 mountain, he swept his foot through the sands in the plains below, and 
 immediately a river flowed and a lake appeared, and in the depths of 
 this lake a group of houses, and in tlie center of this group a religious 
 assembly house, or kiva, provided with many windows, through which 
 these not privileged to enter the kiva might view the dance within. 
 After he perfornunl this magic deed, he again joined his sister on the 
 mountain, from which they could see their people api)roachiug. The 
 mouutaiu has since that time borne the name of Kr> kok-shi — kok slii 
 meaning good. 
 
 Tlie first of tlie Ah shi-wi, or Zuni, to cross this river were the Aii-shi 
 icjue, or Bear gens; To-wa que. Corn gens; and 'Ko 6h-lok-ta que, Sand 
 IJill Crane gens. When in the middle of the river the cliildren of these 
 geiites were transformed into tortoises, frogs, snakes, ducks, and dragon- 
 flies. The children thus transformed, while tightly clinging to their 
 mother's necks, began to bite and pinch. The mothers, trembling witii 
 fear, let them fall into the river, Ah-ai-u ta and JIa-a sewe, missing the 
 children, inquired, "Where are the little ones?" The mothers replied, 
 " We were afraid and dropped them into the water." The war gods then 
 cried out to the renuxinder of the people, "Wait, wait until we speak 
 with .A on," and they told the women to be brave and cling tightly to 
 the children until they crossed the river. Obeying the gods' commands, 
 they carried the little ones over, though they were transformed just as 
 the others. Upon reaching the ojjposite shore, they were again restored 
 to their natural forms, excepting their hands, which were duck- webbed. 
 These webs were cut witli Aii-ai-u-ta's stone knife and thus restored to 
 jierfect hands. 
 
 The mothers whose children fell into the waters were grieved and 
 refused to be comforted. The Priest Doctor was also grieved, and 
 said, "Alas, where have the little ones gone'?" Ah-ai-u-ta and .Ma a- 
 se-we replied, " We will go and learn something of them," and upon 
 descending into the lake they found the beautiful kiva, in which the 
 children were assembled; but again they had been changed ; they were 
 no longer reptiles, but were of a similar type to the Ko ye-me-shi and 
 Ko-nio-ket-si, and since that time tiiey liave been worshiped as ances- 
 tral gods, bearing the name of Kok-ko; but the little war gods knew 
 them, and addressed them as ".My children," and they replied, "Sit 
 down and tell us of our mothers." WiuMi thev told them that their 
 
542 RELIGIOUS LIFE OF THE ZUNI CHILD. 
 
 motbers refused to be comforted at their loss, they siud, "Tell our moth- 
 ers we are not dead, but live and sing iu this beautiful plaice, which is 
 the home for them when thej' sleep. They will wake here and be al- 
 ways happy. And we are here to iotercede with the Sun, our father, 
 that he may .!;ive to our people rain, and the fruits of the earth, and all 
 that is sood for tiieiii." The Ah-shiwi then journeyed on, led by Ah- 
 ai-u-ta aud Mfi-a-se-we, to tlie present site of Zuni. IMany, liowever, 
 lingered at a spring some fifteen miles west of Zuni, an<l tliere estab- 
 lisiied the village Tivfip-ijue-ua (Hot Spring). 
 
 The Kd-ye-niC'-shi and Ko-mo-ket-si passed douii tlirongh the interior 
 of the mountain into the depths of llie lake, the waters of everlasting hap- 
 piness. In tlie passageway are four cliauibers, where tlie coui)]e tar- 
 ried on their way and wliere at the present time the two priests of the 
 Kok-ko rest in their journey to the sacred waters. So credulous are 
 the people that the priests delude them into the belief that tlioy actually 
 pass through the mountain to the lake. 
 
 Having beard of the wonderful cave in this mouutaiu, our little party 
 visited the place, prepared to exi)lore it. Jlr. Stevenson and Mr. H. L. 
 Turner entered the fissure in the rock and squeezed through the crevice 
 for sixteen or eighteen feet to where the rock was so solid that tliey both 
 determined no human creature could penetrate farther. They examined 
 the place most carefully by meaus of an artificial light. Through a 
 small aperture stones could be thrown to a deptli from wbicli no sound 
 returneil, but excepting this solitary opening all was solid, immo\able 
 rock. Iu tliis cave njany plume sticks were gathered. oS'ear the opeu- 
 iug of the cave, or fissure, is a slirine to the Kok-ko, whi(di must be very 
 old, aud over and around it are hundreds of tlie plume sticks and tur- 
 quoise and shell beads. 
 
 I would mention here a little incident illustrative of the superstitious 
 dread these Indians entertain of violating the priestly commands. We 
 fouud it very difficult to persuade au old Zuni guide, who had visited 
 the sacred salt lake, the mountain of the war gods, and other places of 
 interest with us (to these he had gone by special permission of the High 
 Priest), to accompany us to tlie spirit lake and the mountain of the 
 Kok-ko. Our persuasive powers were almost exhausted ere we could in- 
 duce bim to guide us to them, but having consented he was willing to go 
 even if be should be punished by death. He was a man renowned for 
 bravery, but he was so overcome by his superstitious fears that his 
 voice sauk to a whisper and finally became scarcely audible. The morn- 
 ing of theday on which wereachcd this i)lace, the old man, who had been 
 riding by my side, ahead of the rest of the party, suddenly halteil and 
 said in a half angry voice, "Why do I go ahead ', I am not the chief 
 of this party. Those who belong at the head must go to the head." 
 And he would not move until Mr. Stevenson and I went in advance. 
 By this change be sought to transfer the responsibility to us. Finally 
 he rode up to us and said iu a whisper, " We will camp here."' The 
 
6TEVESS0N.1 EXPLORATION OF TlllO SPIRIT LAKE. 543 
 
 whole expression of the old iiiau's face was that of ghastly terror. I 
 was much annoyed, for I thought that, at the eleventh hour, his fear had 
 overcome his desire to gratify us. Just theu a Mexican lad on horse- 
 back approached; we were all mounted. I asked the lad, "Is there a 
 lake near by f Ho replied, " Yes, a half a mile off." The old Indian 
 said, speaking in a whisper, " And you have seen it f " Ye.s." "And 
 you were not afraid ?" " No; why afraid V " And you looked into the 
 waters and you did not die!" With a look of bewilderment the youth 
 rode olf. I signaled to the old man to accompany ns to the lake. " Xo, 
 lui; I would only die, and you must not go or you will die.'' " No," said 
 I, "we will not die if our hearts are good, and if you will i;ot go it is 
 because your heart is not good and you are afraid.'' 
 
 We found the lake so surrounded by marshes that we could not get 
 within an eighth of a mile of the waters. One of our party attempted 
 to reach it on foot, but could get very little nearer. We made a cir- 
 cuit of the lake along the slightly elevated ground and could distinctly 
 
 see it. 
 
 On completing the circle a striking picture met our eyes. Boldly 
 outlined by the setting sun stood the old man, his hair blown by the 
 evening breeze, for he had bared his head of the usual kerchief worn 
 around it, and, with his hand holding the sacred meal extended toward 
 the glorious sunset, he stood repeating a prayer. We halted, and 
 ho continued his prayer, wholly unconscious of our presence; as he 
 turned we surprised him. I extended my hand and said, " Now I am 
 happy, for you are again brave ami strong." "Yes," said he, "my heart 
 is glad. I have looked into the waters of my dei)arted people. 1 am 
 alive, but I may die ; if I die it is well ; my heart is glad." From that 
 moment the gloom was gone and he was bright and ha jpy. We could 
 not induce the old man to ascend the mountain of the Kok-ko with us, 
 as none go there except certain priests; but the lake is vi.-ited by those 
 who are designated by these i)riests. 
 
 Several days were consumed by us in exploring this immediate vicin- 
 ity. On breaking camp, our old Indian guide seemed determined to 
 tarry behind. I remained with him. As the party rode off he took a 
 large quantity of food which he had carefully stored away behind a 
 
 tree he having observed an almost absolute fast iu order to maki; a 
 
 large offering to the spirits of the departed — and heaped this food upon 
 the embers of the camp Are, by the side of which he stood for a long 
 time, supplicating in a most solemn manner the spirits of the departed 
 to receive his offering. 
 
 Certain men are selected, who, with bodies nude save the loin skirt 
 and with bare feet, walk from Zuui to the lake, a distance of 45 miles, 
 exposed to the scorching rays of the summer sun, to deposit plume 
 sticks and pray for ram. If the hearts of those sent be pure and good, 
 the clouds will gather and rain will fall, but if evil be in their hearts 
 uo rain will fall during the journey and they return with parched lips 
 
544 RELIGIOUS LIFE OF THE ZUNI CHILD. 
 
 and blistered skin. The Kok iiO repeat the prayers for raiu with their 
 intercessions to the Yii-totka, the Sun, and by them the plume sticks are 
 sent to the same great god. So constantly are the lesser gods employed 
 in offering plumes to the great god that at night the sacred road (the 
 Galaxy) can be seen tilled with feathers, though by day they are in- 
 visible. They believe that the soul or essence of the plumes travels 
 over this road, just as the soul from the body travels from Zuiii to the 
 spirit lake, and in their offerings of food the food itself is not received 
 by the gods, but the spiritual essence of the food. 
 
 One of the most important characters in Zuni mythology, the Kiiklo, 
 finding himself alone in the far Northwest, saw many roads, but could 
 not tell wliich one led to his people, and he wept bitterly. The tear 
 marks are still to be seen on the Kiik-lo's face. A duck, hearing some 
 one's cries, appeared and inquired the cause of the trouble. " I wisli 
 to go to my people, but the roads are many, and I do not know the 
 right one." The sagacious duck replied, " I know all roads, and I will 
 lead you to your people." Having led the Kiiklo to the spirit lake, he 
 said, "Here is the home of the Kokko; I will guide you to the kiva 
 and open for you the door." .Vfter entering the kiva the Kiiklo viewed 
 all those assembled and said, " Let me see ; are all my people here ? No ; 
 the Kolo-oo- wit-si (plumed serpent) is not here; lie must come," and two 
 of the Kokko (the Sootike) were dispatched for him. This carious 
 creature is the mythical plumed serpent whose home is in a hot spring 
 not distant from the village of Tkap qiicna, and at all times his voice 
 is to be heard in the dei>ths of this boiling water. 
 
 In the days of the old, a young maiden, stroUiug along, saw a lieau- 
 tiful little baby boy bathing in the waters of this spring; she was so 
 pleased with his beauty that she took him home and told her mother 
 that she had found a lovely little boy. The mother's heart told her it 
 was not a child really, and so she said to the daughter; but the daughter 
 insisted that she would keep the baby for her own. She wrapped it 
 carefully iu cotton cloth and went to sleci) with it in her arms, In the 
 morning, the mother, wondering at her daughter'sabseiice, sent a second 
 
 daughter to call her. Upon entering the room where the girl had gone 
 to sleep she was found with a great serpent coiled round and round her 
 body. The parents were summoned, and they said, "This is some god, 
 my daughter; you must take him back to his waters," and the maiden 
 followed the serpent to the hot spring, si)rinkling him all the while with 
 sacred meal. Upon reaching the sjiring the serpent entered it, the 
 maiden following, and she became the wife of the Ko lo oowlt-si. 
 
 The Ko lo 00 witsi soon appeared with the two Soot Ike who had been 
 dispatched for him. They did not travel upon the earth, but by the 
 underground waters that pass from the spring to the spirit lake. Uiion 
 the arrival of the Ko lo-oo-wit si, the Kiikdo issued to this assemblage 
 his commands, for he is the great father of the Krdv ko. Those who 
 were to go to the Xortli. West, South, East, to the Heavens, and to the 
 
STKVENSON.) BIRTH CUSTOMS. 545 
 
 Earth to procure cereals for the xVh-shi wi he desifjiiated as the S;i- 
 lii mo bi-ya. Previous to this time the Ah-shi-wi had subsisted on seeds 
 of a {irass. " When the seeds are gathered," he said, addressing the 
 serpent, "yon will carry them with water to the Ah shi-wi and tell 
 tliein what to do with the seeds. 1 will go in advance and prepare 
 them for your coming." " Bnt," said his people, "you are our father; 
 you must not wall;," and tlie ten Ivo ye nie shi accompanieil him, carry- 
 ing him on their backs, relieving each other when fatigued. The Kiilc- 
 lo visited the Ah shi wi nine days in advance of the S;ila-mo bl-ya and 
 Kolo oo witsi, instructing the people regarding the Kok-ko, how they 
 must represent tlieui in the future and hold their cerennjuials, and tell- 
 ing them that the boys must be made members of the Kok-ko, and that 
 this particular ceremony must occur bnt once in four years. He also 
 gave to the people the history of himself, how the duck had befriended 
 him and led him to the home of his people. 
 
 KIETH CUSTOMS. 
 
 Having now briefly sketched the mythology relating to the ceremonials 
 to be described, I invite your attention to the main sul)ject of the pres- 
 ent paper: the Iteligious Life of the Zuui Child. 
 
 First we will notice the birth customs. 
 
 Zuui child life may be divided into two parts. One I will call the 
 l)ractical or domestic ; the other, the my thologic or religions. The former 
 is fairly exemplified in the habits, customs, games, and experiences of 
 our own domestic child life. The other is essentially difl'erent; in it are 
 involved the ceremonials, legends, and myths which surround the Zniii 
 child from its birth. 
 
 Previous to the birth of a child, if a daughter be desired, the husband 
 and wife proceed together to the " mother" rock, and at her feet make 
 offerings and prayers, imploring her to intercede with the great fiither, 
 the Sun, to give to them a daughter, and that this daughter may grow 
 to be all that is good in wonnm ; that she may be endowed with the power 
 of weaving beautifully and may be skilled in the potter's art. Should 
 a son be desired, the couple repair to the shrine above, and here, at the 
 breast and heart of the "father" rock, prayers and plume sticks are 
 offered that a son may be given them, and that he may have power to 
 conquer his enemies, and that he may become distinguished in the Kok- 
 ko and other orders, and have power over the field to produce abundant 
 cro])s. In both cases the sacred meal is sprinkled, and, should the 
 prayer not be answered, there is no doubt that the heart of one or the 
 other was not earnest when the prayer was offered. 
 
 The Zuui child is born amid ceremony. At its birth only the maternal 
 grandmother and two female doctors are present. After tke bir.h of 
 the child, the paternal grandmother enters, Ijearing as offerings to the 
 iH^w born babe a large pottery bowl ami inside of it a tiny blanket. She 
 then prepares warm suds of yucca root in the bowl, in which she bathes 
 5 ETH 3.5 
 
546 BELIGIOUS LIFE OF THE ZUXI CHILD. 
 
 the iufaut, at the same time repeating a prayer of thanks for tlie life 
 that has been given them and praying- for the fntnre of the child. She 
 then rnbs the entire body of the child, except the head, with warm 
 ashes held in the palm of the hand and moistened with water. This 
 process is repeated every morning dnring infancy and the same paste 
 is put npon the face of the child until it is several years old. I would 
 remark that this paste is seldom noticed upon the older children be- 
 cause it is put on in the morning and drying .soon is brushed off by 
 the child. It is asserted by the Zuni that in four days after the birth 
 of a child the first .skin is removed by exfoliation and is supplanted by 
 a new one. After applying the ashes, the paternal grandmother places 
 the infant in the arms of the maternal grandparent, who performs other 
 offices for the little one and wraps it in a piece of cotton cloth. The 
 paternal grandmother prepares a bed of warm sand by the right side 
 of the mother (leaving a cool spot for the child's head) ; she then receives 
 the infant and lays it upon its bed, and over it she arranges the little 
 i)lauket which .she brought; she then places upon the sand and at the 
 right side of the child au ear of white corn ; if the child be a girl, the 
 mother, or a tliree plumule, corn is selected ; if a boy, the father, or single 
 ear, corn. The fourth day after the birth the child is again bathed in 
 the yucca root suds by the same gTandmother, who again repeats a long 
 prayer. Daring the first ten days of the child's life the paternal grand 
 mother remains in the daughter in law's house, looking after tlie mother 
 and helping in the preparation of the feast that is to occur. On the 
 morning of the tenth day the child is taken from its bed of sand, to 
 which it is never to return, and upon the left arm of the paternal 
 grandmother it is carried for the first time into the presence of the 
 rising sun. To the breast of the child the grandmotlier carrying it 
 presses the ear of corn which lay by its side during the ten days; to 
 her left the mother of the infant walks, carrying in her left hand the 
 ear of corn which lay by her side. Both women sprinkle a line of 
 sacred meal, emblematic of the straight road which the child must 
 follow to win the favor of its gods. Thus the first object which the 
 child is made to behold at the very dawn of its existence is the sun, 
 the great object of their worship; and long ere the little lips can lisp 
 a prayer it is rei)eated for it by the grandmother. 
 
 The Zufn are polytheists; yet, while they have a plurality of gods, 
 many of whom are the spirits of their ancestors, these gods are but 
 mediums through which to reach their one great father c: ad — the Sun. 
 
 Pa-turning to the house, the paternal grandmother again bathes the 
 child in yucca suds; then, for the first time, the litt.e one is put into 
 the cradle. The baby's arms are placed straight by its sides, and in 
 this position it is so strapped in its cradle that it cannot even move a 
 hand. These cradles have liood-.shaped tops, and over the whole thick 
 coverings are placed, so that the wonder is the child does not smother. 
 The cradle is usually deposited in some safe corner, and the baby is left 
 
6TEVEXfON.J INVOLUNTARY INITIATION INTO THE KOK-KO. 547 
 
 to sleep or amuse itself with its iiifaiitiue tliougUts. The cradle is some- 
 times attacUed to two ropes to tbriii a swing, and wluii the mother be- 
 comes eauscious of the child's awakening she luicovers its head at 
 times and the tiny thing casts its eyes around. On the tenth inorniug 
 botli 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) tlieii 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, wiiieh is presided over by the 
 maternal grandmother. At the close of the feast the infant is carried 
 l)y the oldest sister of the lather to the paternal grandmother's house, 
 where it is presented to the paternal grandfather, who i)rays to the Sun 
 (Yil-to tka) to send down blessings upon the child. 
 
 lNVOLI\NTARV INITIATION INTO THE KUK-KO. 
 
 The present ceremonials are in direct obedience to the orders and in- 
 structions given at the time of the ai)pearance of the Kok-ko upon the 
 earth, and their masks are couuteri)arts of the original or spiritual 
 Kok-ko (Plate XX). The Kak-lo rides, as of old, upon the backs of the 
 Ko-ye-me-shi, and he is the heralder for the coming of the Ko-lO-oowit-si. 
 Arriving at the village in the morning, he divides his time between the 
 kivas, there being six of these religious houses iu Zuhi, 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 ko and gives the history of the Kiik-lo and the gathering of the 
 cereals of the earth by the Siilii-mO-bT-ya. At sunrise he is gone. The 
 morning after the arrival of the Kiik-lo, those who are to re]iresent the 
 Kok-ko prepare plume sticks, and in the middle of the same day these- 
 are planted iu the earth. The same night they repair to their respective 
 kivas, where they spend the following eight nights, not looking uiion 
 the face of a woman during that period. Each night is sjjcnt 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 au(;ients 
 did when beasts of burden were unknown to them. The third day is 
 also spent iu gathering wood, and the fourth day likewise. On the 
 same day the ten men who are to personate the Ko-ye-me-shi, in com- 
 pany with the 'Si-'si-'ki (greatgrandfather of the Ko-ye me-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; oue of them enters the house and, greeting the mother of 
 the boy with " Good morning," iucpiires the name of her sou. She re- 
 plies : " He has no name," and requests the Ko-ye-me-shi to give him 
 one. The man then joins the group, rei)eatiug the words of the woman. 
 In passing from the kiva through the village the Indian screens hia. 
 
.548 RELIGIOUS LIKE OF THE Zl'.VI CHILD. 
 
 face with a blauket, so as uof to see the women as he passes. Ou tlie 
 fifth day they go on a rabbit limit, tlie capture of but oue rabbit beiug 
 necessary. The rabbit is carried to the He-ii-que (or Kiva of the North) 
 by the 'Si'sl 'ki, who, after skiuniug the rabbit, tills the skin with cedar 
 bark ; a pinch of meal is placed for the heart and the eye sockets are 
 filled with mica ; a liollow reed is passed through the inside filling to 
 the mouth. The sixth day the inmates of the kivas again go for wood; 
 the seventh day large Te-liktkina-we are made of eagle plumes; the 
 eighth day is consumed in decorating the masks to be worn. As these 
 people have not the art of mixing their i)igments so as to be permanent, 
 masks and altars have to be freshly decorated before using; and, when 
 the masks are completely decorated, they, with the other paraphernalia, 
 are carried on the same day by the men and youths who have to wear 
 theiu to some secluded nooks among the rocks, a distance from the 
 town, where they put them on, returning to the village by early moon- 
 light. 
 
 The impres.sive ceremonial of initiating the youth into the order of 
 the KOk-ko occurs but ouce in four years. No male child above the age 
 of four years may, after death, enter the Kiva of the Kok ko unless 
 be has received the sacred breath of the Kok-ko. Those who personate 
 the Kok-kf) are endowed for the time being with their actual breath. 
 Besides the Sa-la-mO-bl-ya of the North, West, South, East, Heavens, 
 and Earth, and a number of younger brothers who appear ou this occa- 
 sion, there are Pa-oo-ti-wa (Plate XX), father of the Sun. ten Ivo-ye nie- 
 iShi, and the Ko-looo-wit-si. 
 
 The Sa-lii-mo-bl-ya of the North wear yellow (iilri|)-si-ua) masks; those 
 from the ^Yest, blue (hli-iin-na); those from the South, red (shi-lo a) ; 
 those from the East, white (kolian) ; those from the Heavens, all colors 
 (I to po niin-ni); those from the Earth, black (quin-na). (Plate XXI.) 
 These colors represent the cardinal points, the zenith, and the nadir: 
 
 North. 
 
 Yellow. 
 
 
 Hlfqj-si-iia. 
 
 West. 
 
 Blue. 
 
 
 Hli-iiu-iia. 
 
 South. 
 
 Eed. 
 
 
 Shi-lo-a. 
 
 East. 
 
 White. 
 
 
 Ko-hilii. 
 
 Heaveus. 
 
 All colors. 
 
 
 i-tO-iH")-iiaii-ui. 
 
 Earth. 
 
 Black. 
 
 
 , Quiti-iifi. 
 
 er sundown 
 
 to the village. 
 
 The serpent, made of hide, 
 
 is about twelve feet long and eighteen inches through the thickest part 
 of the body. Tlie abdomen is painted white, the back black, covered 
 with white stars, which are reiireseuted by a kind of semicircle, an en- 
 tirely conventional design. The neck rests through a finely decorated 
 kind of altar carried by the two Sootike. The tail end of the fetich is 
 held by the priest of the Ko-lOoowit-si, who constantly blows through a 
 large shell which he carries in the right hand, holding the serpent with 
 the left. The Kokko pass through the town and visit each kiva; they 
 put the head of the ser|>ent through the hatchway, that those who are 
 
STEVFASOX.] IXVOH'XTARV IXITIAIIOX INTO TIIK KOK-KO. 5)49 
 
 privilefjed to assoiiible iu the Icivas may see the fetich. The Ko hj- 
 00 witsi is then taken to tlie Kiva of the Earth, Ue-tka-i)a-qiie. The 
 wails of tiiis kiva are decorated witli two Kolo-oo-wit-si, whieh extend 
 almost around the entire walls of the room, tlu' heads nearly uieetinj^ 
 at tlie north end of the room. Tlie fetich is placed between the heads. 
 The others of tlie Kolv ko repair to tlieir respective kivas, the Ilc-ii-cpie 
 or Kiva of the Xorth, the iloohe ique or Kiva of the West, the Clioo- 
 paii-queor Kiva of tiie South, the Oh-lie-i-que or Kiva of the East, and 
 the Oop-tsan-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 Kokko. When all the KokkO have j;()U(i 
 to their kivas, the ten Ko-ye-me-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 Sfis kii-qne, or peoi)le of the Wolf gens. 
 
 The Kokko sing' and dance iu their own kivas, then change about, 
 those of the Xorth passing to tlie West and those of the West going to 
 the South, and so on. Tliis is continuous until the first white streak 
 warns them that daj- is approaching. At this time the head of the 
 Ko-lo-oo-wTtsi is put through the opening in the side wall of the kiva, 
 when all who choose may look u[)ou it. Behind this creature the old 
 priest stands and blows through the body, making the same i)eculiar 
 noise, representing the roaring of a sea monster, that he has kei)t up 
 tliroughout the night. The image is only seen by the uncertain light 
 of the faintest impression of day. Pa-oo-ti-wai remains with the Ko-lo- 
 oowit si in the Kiva of the Earth. At sunrise the Sii h'i-mo bi-ya go 
 to this kiva, each bearing the plume stick made on the sixth day aud 
 an ear of corn. The Siilamobl-ya of the Xorth tirst advances to the 
 l)riest of the Ko-lOoo-wit-si and, presenting him with the plumes aniL 
 ear of yellow corn, prays that the Ko lo-oo-wit-si will give to his people' 
 the seeds of the earth ; the iSiilii-mo-bi-ya of the West next approaches, 
 presenting his wand and an ear of blue corn, praying that the Ko-l(">- 
 oo-wit-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 Ileaveu s 
 and the black of the Earth are presented with the same jirayer. The 
 Sii-lii-mo-bi-ya remove their masks after entering the kiva, when they 
 immediately lose their identity as the Kokko. Thej' are merely men 
 now, praying to the KOk-ko. This ceremony over, they return to their 
 respective kivas, having put on their masks before leaving the Kiva i f 
 the Earth. 
 
 At this time the *3i-*sT-'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: " Y'our little grandfather 
 is hungry; he wishes something to eat; bring him some stewed meat.'> 
 The Ku-yemeshi, in obedience to the request of the little graudfa'ther, 
 go to the homes of the children to be initiated, calling for food. At the 
 same time the Ko-ye-me-shi give to each novitiate his name. Previous 
 
5u0 KEMGIOUS LIFK OF THE Zl'-VI CHILD. 
 
 to this the boy i? designated a.s baby boy, younger boy, older boy, &c. 
 The food is received by the Ko ye meshi and takeu to the Kiva of the 
 Xortli, wbere it is divided ai'.il carried to the different kivas. For this 
 occasion tlie native beans are prepared. There is as great a variety of 
 color in tliese 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 wliite to the Kiva of the East, tiie all color to 
 the Kiva of the Ileavens, the l)lack to the Kiva of the Earth. A sumpt- 
 uous lueal is uow served in each of the kivas. 
 
 After tliis meal the Kokko begin their bodily decorations, with their 
 bodies almost nude. Those of the Xorth 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 ui)i)erarms; those of the Earth, black, with some l)its of color. 
 This done, the Sii-lii-mobiya 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 i)ainted yellow. The 
 Sii-lii-mobiya of the West, South, and East i)lant their plumes at theii 
 respective cardinal points. Those for the zenith and nadir are planted 
 to the west, ou the road to the spirit lake, the stick of each one having 
 the (;ardinal color decorations. Tiiis done, all retire to their Icivas. 
 
 The Sii-lii mo-bl-ya of the North, returning to his kiva, drinks the 
 medicine water i)reparcd by the priest of the great lireorder(Ma'ke-hirin- 
 a a-que), who, with some of his people, is uow busy in the preparation 
 of a sand altar. T\n' Sii lii-mo-bi-ya again emerge from the kivas, 
 with long bunches of Si)anish bayonet in their hands, in the einls of 
 Avhich grains of corn of the respective colors are (ilaced and wi'ai)i)ed 
 with siireds of the bayonet. Any man or youth desiring to raise yel- 
 low corn appeals to the Sii-lii-ino-bl-ya of the North, who strikes him a 
 severe blow with his bunch of bayonets. Similar appeals are made to 
 those rei)resenting other colors. The sand altar is made in the Kiva of 
 the North. It is first laid in the ordinary yellowish sand, in the ceiiter 
 of which the bowl of medicine water is phtced. Oser the yellow sand 
 a ground of white sand is sprinkled. All the Sii-Ui-mo-bl-ya and tlieir 
 brothers are represented on the altar (Plate XXII). The altar is circidar 
 in form and some twehe feet in diameter. The Kolooo-wit-si encircles 
 the whole. 
 
 Throughout the day the Kokko are running around the village whip- 
 ping such of the people as ai>peal to them for a rich harvest, while the 
 curious performances of the Koye lueshi carry one back to the luimitive 
 drama. 
 
 Toward evening the ceremony for initiating tlie children begins. The 
 priest of the Sun, euteriug the sacred plaza (or square), sprinkles a broad 
 line of sacred meal from the southeast eutrance across the south side, 
 thence alongthe western side to the Kivaof the North, and up the ladder- 
 way to the entrance (which is ahvays in the roof), and then passing over 
 the himsetops he goes to the Kiva of the Earth and si)riukles the meal 
 
bTEVENsox] INVOLUNTARY INITIATIOX INTO THi: KuK-KO. 551 
 
 iipDii the KoIo-oo-wU-si. He then preceiles the Kok-ku to tlie phiza 
 iiiul deposits u .small (jiiautity of yellow meal on the white line of meal 
 near the easteru eutrauce. By this spot the Siilii-iuo lii-ya of the North 
 stauils, south of the line of meal. The priest, eontiimiiiK in advance, 
 dejiosits a quantity of blue meal on the line a siiort distauee from the 
 yellow, which indicates the position for the S;il;imo-l)T ya of the West 
 In like manner he indicates the position of the respective Siilii nio hi 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 Kokkd 
 take their positions successively alongthe line of meal. The Ko ye-me 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 burtalo were 
 used for this purpose. As he passes the line of Kok-ko 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 under- 
 going physical sufifeiingas 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 i)assing the 
 line the godparent enters the Kiva of the North, where he is met by a 
 priest of the great tire order, who asks, " Who is your Kokko ?" When 
 the godfather replies, he is directed to select his boy's plume. The 
 plumes which ornament the hea<ls of the tigures have been previously 
 wrapped in corn husks and carried to the priest by the respective god- 
 fathers. The godfather attaches the feather, which is a soft, downy 
 feather of the eagle, to the scilp-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 
 drinksand 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 Kokko now 
 ajjpear, 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 accompani-es 
 his godi)arent 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 Kokko for this ceremony divide and enter 
 the two kivas. 
 
 The godparents sit upon the stone ledge which passes around the 
 room, whose walls are rectangnlai-, 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 i)resent, the older sister 
 
b.>'2 EELIGIOUS LIFE OF THE ZUM CHILD. 
 
 sits Oil the right and a younger sister on the left. The father of the Sun 
 (ITi-oo-ti-wa) enters and sits upon the throne which has been arranged 
 fur hiui at the west end of the room ; this has a sacred bUinket 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 
 l)rcpared the throne ; to the left of the priest, on the left of Pa oo-ti-wa, 
 sit the high priest and priestess of the Earth. The remainder of the 
 ledge is tilled with the boys and their friends. Nai u chi, the living rep- 
 resentative of Ah-ai-fita, the war god, sits to the left of the tire altar 
 as you enter and feeds the sacred tlauies. The SalamO bi ya enter 
 immediately after I'a ootl-wa. All these, including ra-ooti-wa, enter 
 head foremost ; the head touches the stone slab over the liie, and, com- 
 l)leting a souiersault, they vault into the room on all fours and in like 
 manner pass to the right of the kiva and around to tlieir places. Pa- 
 00 tl-wa is followed by the Sii-lii-mo-bi ya of the North and others iu 
 proper order and rapid succession, the hind one alwajs hopping into the 
 foot and hand prints of the former. In the two kivas mounds of sand 
 have been laid for the Kok ko and each one sits upon his mound. These 
 mounds are some eighteen inches in diameter and a foot iu height (Plate 
 XXIII). When all have taken theirplaces theSiilamo-biyaof theNorth 
 arises and taking the wand from his mound walks to the group immedi- 
 ately 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 waiui, 
 at the same tune extending it toward the mouth of the child, who draws 
 from it each time the sacred breath wliicii passes from the mouth of 
 the Kok-ko over the plumes. The 'Sl-'si-'ki carries the rabbit in addi- 
 tion 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 Kokko near by. The 
 kjii lii-mo-bl-ya of the Xortli is followed by the Sa-lii-md-blya 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 lire, striking his head on the tire slab 
 as before, and so leaves the kiva feet foremost. 
 
 The Ko-lo-oo-wtt-si in>w appears at the hatchways. lie is brought 
 by the priest of the KolOoo-wit-si and the Soot-Ike. The high priest, 
 the priest of the bow, and priestess of the earth advance to the hatch- 
 way, each holding a large earthen bowl, and catch the water poured 
 from the mouth of the Ko-lo-oo-wit si. Eacli guardian then fills the 
 small bowl which he carries with the holy water and, driuking a i)ortion 
 of it, gives the rennrinder to the boy to drink. The bowl which con- 
 tains 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 ail the 
 cereals which are sent up from the abdomen of the Ko-looo-wit si. 
 
5TEVEXS0S] VOLUNTARY INITIATION INTO THE KOK-KO. 553 
 
 These are taken from the bhuikets by three priests and placed in their 
 own bhuikets, which rest over the left arm, and they, passinj;' aroinid, 
 distribntc the seeds to all present. The sand of the fallen mounds is 
 gathered in a blanket and deposited in the ri\er, to be carried to the 
 home of the Kok-ko. The boys now retnrn to their homes, accompanied 
 by the guardian and one other of their attendants. In the early niorn- 
 iiig the sister of the jiodfather 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 i)rayer, 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 re- 
 peated by the child. 
 
 Thus ends this remarkable initiation of the Zuni male child into the 
 order of the Kok-ko. This is really mainly done by .'iponsors, and he 
 must (lersoually take the vows as soon as he is old enough. 
 
 A-ULUNTAKY INITIATION INTO TUB KUK-KO. 
 
 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 Kokko 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 
 Koye-meshi stand by and count the strokes ; the others are in the plaza 
 outside, indulging in their primitive games, which excite much merri- 
 ment among the large assemblage of people. After each boy has re- 
 ceived 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 theboy, handinghim his Spanish bayonets. The boy strikes 
 the Kok-ko once across each arm ami once across each ankle. The 
 Kok-ko 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 
 
554 RELIGIOUS LIFE OF THE ZUXI CHILD, 
 
 bard. Tlie eyes of the hoys oi)eu wide as tlie KGk kO raise their masks 
 and for the first time familiar faces are recognized. Tiie Kokko leave 
 the kiva after revealing their identity to the children, and running 
 around tlie village use their switches indiscriminately, with a few ex- 
 cei>tional cases. I saw a woman whipped, she taking the l)al)e from 
 her back and holding it in her arms. This woman requested the wiiip- 
 piug' that she might be rid of the bad dreams that nightly troubled lier. 
 After the Sai a hli-a leave the kiva the chihben are called by the priest 
 of the Kok-kO and told to sit in front of him and the other priests, 
 including the High Priest of Zuni. This august body sits in the kiva 
 throughout the ceremony. The Priest of the Kokko 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 oft' with a stone 
 knife; for so the Kokko has ordered. They are told how the Kokko 
 ap])eared upon the earth and instructed the people to represent them. 
 The priest closes by telling the children that in the old some boys be 
 frayed the secret and told that these were not the real gods, but men 
 personating the Kokko, iind when this reached the gods the Sjaia hlia 
 appeared u[)ou the earth and inquired for the boys. The people then 
 lived upon the mesa towfi yiil-lan-ne. The mothers declared they knew 
 not where they had fled. The Kuk-ko stami)ed his feet upon the rocky 
 ground and the rocks parted, and away down in the depths of the 
 umnntain he found the naughty boys. He ordered them to come to him 
 and he cut oft' their heads with his stone knife. This story is sutilicient 
 to inq)ress the children that there is no escape for them if they betray 
 the confidence reposed in them, for the Kokko 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 Saia 
 Lli-ii to the hatchwaj- and carried in by the Kokko, who Lave returned 
 to the kiva. The feast opens with a grace said by the priest of the 
 Kokko, who immediately after collects upon a piece of He wi (a certain 
 kind of bread) bits of all the food served. This he rolls niyfiTidJiilaces 
 by his .side, and at the coiu'lusion of the feast he carries it to a distance 
 from the village over the road to the si)irit lake and making a hole in 
 the ground he deposits it as au oft'ering to the gods. Each child goes 
 to the godfather's house, where his head and hands are bathed in 
 yucca sutis by the mother and sisters of the godfather, they reiieating 
 l)rayers 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; yon are no longer a little child, l)ut a young man. 
 Were you pleased with the words of the Kokko I 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 Kokko he is instructed 
 
BTF.vF.xsoN.l VOLUNTARY INITIATION INTO THF, KOK-KO. OOO 
 
 in regard to the (lecoratiiig of the mask he is to wear. Wlieti this is 
 done he goes at night to the proper Iciva and seated between two in- 
 structors he learus tlie song and prayers. In committing soug.s and 
 prayers to memory the novice hoLls a tiny crystal between his thumb 
 and forehuger for a while, then he puts it into his mouth, and at the 
 conclusion of the instruction he swallows it. This insures the remem- 
 brance of the prayers and songs, and he awakes the following morning 
 with them indelibly impressed upon his mind. The pupil is then struclc 
 across each arm and across each ankle with the yucca blades. 
 
 There are very few women belonging to the order of the Kok-ko. I think 
 there are now only tive iu Zuiii. When a woman of the order becomes 
 advanced in age she endeavors to find some maiden who will take upon 
 herself the vow.s at her death. Selecting some young woman, she appeals 
 to her to be received into the order of the Kok-ko. 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 iu turn spends the 
 uight iu explaining the duties of the position to his daughter and that 
 the gods would bo <lispl('ased if she .should marry after joining the 
 Kok-ko. Assuming the Kok-ko 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 Ziini, where-tho jieople are so con- 
 trolled by the priests and have such a superstitious dread of disobey- 
 ing the commands of the Kok-ko, women have been guilty of desecrat- 
 ing their sacred office and marrying. At present there is a woman of 
 the order of the Kok-ko married to a Xavajo. She is of course forever 
 afterwards debarred from joining in the ceremonials, but she is permit- 
 ted to live among her people with no other punishment than their indig- 
 nation. 
 
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