,transcriber's ,note3 7x represents any letter x with a superior breve4 x represents any letter x with a superior macron4 t represents a raised 7superscript7 t 99 99 99 99 99 ,,smithsonian ,,institution--,,bureau ,,of ,,ethnology 99 99 99 99 99 ,,the ,,religious ,,life ,,of ,,the ,,zuni ,,child4 ,,by ,,mrs4 ,,tilly ,e4 ,,stevenson4 99 99 99 99 99 ,,contents4 ,page4 ,brief account of ,zuni mythology4444444444444444444 #eci ,birth customs444444444444444444444444444444444 4444 #ede ,involuntary initiation into the ,kok-ko444444 #edg ,voluntary initiation into the ,kok-ko44444444 #eec ,,illustrations4 ,,plate ,page4 ,,xx4 ,zuni masks and ,ko-ye-me-shi4444444 #ede ,,xxi4 ,group of ,sae-lae-mo-bi-ya masks44444444 #edh ,,xxii4 ,zuni sand altar in ,kiva of the ,north4444444 #eej ,,xxiii4 ,oh-he-i-que1 ,kiva of the ,east44444444 #eeb ,page4 ,,the ,,religious ,,life ,,of ,,the ,,zuni ,,child4 99 99 99 99 99 ,,by ,,mrs4 ,,tilly ,e4 ,,stevenson4 99 99 99 99 99 ,,brief ,,account ,,of ,,zuni ,,mythology4 ,the ,pueblo of ,zuni is situated in ,western ,new ,mexico on the ,rio ,zuni1 a tributary of the ,little ,colorado ,river4 ,the ,zuni have resided in this region for several centuries4 ,the peculiar geologic and geographic character of the country surrounding them1 as well as its aridity1 furnishes ample sources from which a barbarous people would derive legendary and mythologic history4 ,a brief reference to these features is necessary to understand more fully the religious phases of ,zuni child life4 ,three miles east of the ,pueblo of ,zuni is a conspicuously beautiful mesa1 of red and white sandstone1 to-wa-yael laen-ne 7corn mountain74 ,upon this mesa are the remains of the old village of ,zuni4 ,the ,zuni lived during a long period on this mesa1 and it was here that ,coronado found them in the sixteenth century4 ,tradition tells that they were driven by a great flood from the site they now occupy1 which is in the valley below the mesa1 and that they resorted to the mesa for protection from the rising waters4 ,the waters rose to the very summit of the mesa1 and to appease the aggressive element a human sacrifice was necessary4 ,a youth and a maiden1 son and daughter of two priests1 were thrown into this ocean4 ,two great pinnacles1 which have been carved from the main mesa by weathering influences1 are looked upon by the ,zuni as the actual youth and maiden converted into stone1 and are appealed to as father and mother4 ,many of the ,zuni legends and superstitions are associated with this mesa1 while over its summit are spread the extensive ruins of the long ago deserted village4 ,there are in many localities1 around its precipitous sides and walls1 shrines and groups of sacred objects which are constantly resorted to by different orders of the tribe4 ,some of the most interesting of these are the most inaccessible4 ,when easy of approach they are in such secluded spots that a stranger might pass without dreaming of the treasures within his reach4 ,on the western side of this mesa are several especially interesting shrines4 ,about half way up the acclivity on the west side an overhanging rock forms the base of one of the pinnacles referred to4 ,this rock is literally honeycombed with holes1 from one-half to three-fourths of an inch in diameter4 ,i visited the spot in the fall of #ahhd1 with ,professors ,e4,b4 ,tylor and ,h4,n4 ,moseley1 of ,oxford1 ,england1 and ,mr4 ,g4,k4 ,gilbert1 of the ,united ,states ,geological ,survey4 ,these gentlemen could not determine whether the tiny excavations were originally made by human hands or by some other agency4 ,the ,indian's only answer when questioned was1 ,they belong to the old2 they were made by the gods4 ,hundreds of these holes contain bits of cotton and wool from garments4 ,in the side of this rock there are larger spaces1 in which miniature vases1 filled with sand1 are placed4 ,the sand is ground by rubbing stones from the same rock4 ,the vases of sand1 and also the fragments of wool and cotton1 are offerings at the feet of the mother rock4 ,here1 too1 can be seen a quantity of firewood heaped as shown in the right-hand corner of the illustration4 ,each man and woman deposited a piece1 that he or she might always have plenty of wood for heat and light4 ,some three hundred feet above is another shrine1 directly attached to the father rock1 and to the white man difficult of access4 ,here ,i found many offerings of plume sticks 7,te lik-tki-na-we74 ,before entering upon the purely mythologic phases of ,zuni child life ,i will present a brief sketch of some of the ,zuni beliefs4 ,there are thirteen secret orders in ,zuni1 in many of which women and children are conspicuous1 besides the purely mythologic order of the ,kok-ko4 ,all boys are initiated into this order1 while but few girls enter it4 ,it is optional with a girl2 she must never marry if she joins the ,kok-ko1 and she is not requested to enter this order until she has arrived at such age as to fully understand its grave responsibilities and requirements4 ,let us follow the ,zuni tradition of the ancient time1 when these people first came to this world4 ,in journeying hither they passed through four worlds1 all in the interior of this1 the passageway from darkness into light being through a large reed4 ,from the inner world they were led by the two little war gods ,ah-ai-u-ta and ,ma-a-se-we1 twin brothers1 sons of the ,sun1 who were sent by the ,sun to bring these people to his presence4 ,they reached this world in early morning1 and seeing the morning star they rejoiced and said to the war gods3 ,we see your father1 of whom you have told us4 ,no1 said the gods1 this is the warrior who comes before our father2 and when the sun arose the people fell upon the earth and bowed their heads in fear4 ,all their traditions point to the distant land of their appearance in this world as being in the far northwest2 from1 there they were accompanied by ,ah-ai-u-ta and ,ma-a-se-we4 ,these little gods occupy important positions in ,zuni myth and legend4 ,after long journeying1 it was decided that the ,priest ,doctor 7,ka wi-mo sa7 should send his son and his daughter in advance to discover some favorable spot upon which to build a village4 ,the youth and the maiden finally ascended a peak from1 which to have an extended view of the country4 ,rest here1 my sister1 for you are tired1 said the youth1 and ,i will go alone4 ,from fatigue1 the girl soon sank into a slumber1 and when the youth returned1 he was impressed with the surpassing loveliness of his sister4 ,they remained for a time on this mountain1 and at their union they were transformed--the youth into a hideous looking creature1 the ,ko-ye-me-shi 7,plate ,,xx72 the maiden into a being with snow white hair1 the ,ko-mo-k7et-si4 ,the t,ko-thla-ma 7hermaphrodite7 is the offspring of this unnatural union4 ,the youth said to his sister1 ,we are no longer like our people2 we will therefore make this mountain our home4 ,but it is not well for us to be alone2 wait here and ,i will go and prepare a place for our others4 ,descending the mountain1 he swept his foot through the sands in the plains below1 and immediately a river flowed and a lake appeared1 and in the depths of this lake a group of houses1 and in the center of this group a religious assembly house1 or kiva1 provided with many windows1 through which those not privileged to enter the kiva might view the dance within4 ,after he performed this magic deed1 he again joined his sister on the mountain1 from which they could see their people approaching4 ,the mountain has since that time borne the name of ,ko-kok-shi--kok-shi meaning good4 ,the first of the ,ah-shi-wi1 or ,zuni1 to cross this river were the ,aen-shi-i-que1 or ,bear gens2 ,to-wa-que1 ,corn gens2 and t,ko-oh-lok-ta-que1 ,sand ,hill ,crane gens4 ,when in the middle of the river the children of these gentes were transformed into tortoises1 frogs1 snakes1 ducks1 and dragonflies4 ,the children thus transformed1 while tightly clinging to their mother's necks1 began to bite and pinch4 ,the mothers1 trembling with fear1 let them fall into the river4 ,ah-ai-u-ta and ,ma-a-se-we1 missing the children1 inquired1 ,where are the little ones8 ,the mothers replied1 ,we were afraid and dropped them into the water4 ,the war gods then cried out to the remainder of the people1 ,wait1 wait until we speak with you1 and they told the women to be brave and cling tightly to the children until they crossed the river4 ,obeying the gods' commands1 they carried the little ones over1 though they were transformed just as the others4 ,upon reaching the opposite shore1 they were again restored to their natural forms1 excepting their hands1 which were duck-webbed4 ,these webs were cut with ,ah-ai-u-ta's stone knife and thus restored to perfect hands4 ,the mothers whose children fell into the waters were grieved and refused to be comforted4 ,the ,priest ,doctor was also grieved1 and said1 ,alas1 where have the little ones gone8 ,ah-ai-u-ta and ,ma-a-se-we replied1 ,we will go and learn something of them1 and upon descending into the lake they found the beautiful kiva1 in which the children were assembled2 but again they had been changed2 they were no longer reptiles1 but were of a similar type to the ,ko-ye-me-shi and ,ko-mo-k7et-si1 and since that time they have been worshiped as ancestral gods1 bearing the name of ,kok-ko2 but the little war gods knew them1 and addressed them as ,my children1 and they replied1 ,sit down and tell us of our mothers4 ,when they told them that their mothers refused to be comforted at their loss1 they said1 ,tell our mothers we are not dead1 but live and sing in this beautiful place1 which is the home for them when they sleep4 ,they will wake here and be always happy4 ,and we are here to intercede with the ,sun1 our father1 that he may give to our people rain1 and the fruits of the earth1 and all that is good for them4 ,the ,ah-shi-wi then journeyed on1 led by ,ah-ai-u-ta and ,ma-a-se-we1 to the present site of ,zuni4 ,many1 however1 lingered at a spring some fifteen miles west of ,zuni1 and there established the village ,tkap-que-na 7,hot ,spring74 ,the ,ko-ye-me-shi and ,ko-mo-k7et-si passed down through the interior of the mountain into the depths of the lake1 the waters of everlasting happiness4 ,in the passageway are four chambers1 where the couple tarried on their way and where at the present time the two priests of the ,kok-ko rest in their journey to the sacred waters4 ,so credulous are the people that the priests delude them into the belief that they actually pass through the mountain to the lake4 ,having heard of the wonderful cave in this mountain1 our little party visited the place1 prepared to explore it4 ,mr4 ,stevenson and ,mr4 ,h4,l4 ,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 they both determined no human creature could penetrate farther4 ,they examined the place most carefully by means of an artificial light4 ,through a small aperture stones could be thrown to a depth from which no sound returned1 but excepting this solitary opening all was solid1 immovable rock4 ,in this cave many plume sticks were gathered4 ,near the opening of the cave1 or fissure1 is a shrine to the ,kok-ko1 which must be very old1 and over and around it are hundreds of the plume sticks and turquoise and shell beads4 ,i would mention here a little incident illustrative of the superstitious dread these ,indians entertain of violating the priestly commands4 ,we found it very difficult to persuade an old ,zuni guide1 who had visited the sacred salt lake1 the mountain of the war gods1 and other places of interest with us 7to these he had gone by special permission of the ,high ,priest71 to accompany us to the spirit lake and the mountain of the ,kok-ko4 ,our persuasive powers were almost exhausted ere we could induce him to guide us to them1 but having consented he was willing to go even if he should be punished by death4 ,he was a man renowned for bravery1 but he was so overcome by his superstitious fears that his voice sank to a whisper and finally became scarcely audible4 ,the morning of the day on which we reached this place1 the old man1 who had been riding by my side1 ahead of the rest of the party1 suddenly halted and said in a half-angry voice1 ,why do ,i go ahead8 ,i am not the chief of this party4 ,those who belong at the head must go to the head4 ,and he would not move until ,mr4 ,stevenson and ,i went in advance4 ,by this change he sought to transfer the responsibility to us4 ,finally he rode up to us and said in a whisper1 ,we will camp here4 ,the whole expression of the old man's face was that of ghastly terror4 ,i was much annoyed1 for ,i thought that1 at the eleventh hour1 his fear had overcome his desire to gratify us4 ,just then a ,mexican lad on horseback approached2 we were all mounted4 ,i asked the lad1 ,is there a lake near by8 ,he replied1 ,yes1 a half a mile off4 ,the old ,indian said1 speaking in a whisper1 ,and you have seen it8 ,yes4 ,and you were not afraid8 ,no2 why afraid8 ,and you looked into the waters and you did not die6 ,with a look of bewilderment the youth rode off4 ,i signaled to the old man to accompany us to the lake4 ,no1 no2 ,i would only die1 and you must not go or you will die4 ,no1 said ,i1 we will not die if our hearts are good1 and if you will not go it is because your heart is not good and you are afraid4 ,we found the lake so surrounded by marshes that we could not get within an eighth of a mile of the waters4 ,one of our party attempted to reach it on foot1 but could get very little nearer4 ,we made a circuit of the lake along the slightly elevated ground and could distinctly see it4 ,on completing the circle a striking picture met our eyes4 ,boldly outlined by the setting sun stood the old man1 his hair blown by the evening breeze1 for he had bared his head of the usual kerchief worn around it1 and1 with his hand holding the sacred meal extended toward the glorious sunset1 he stood repeating a prayer4 ,we halted1 and he continued his prayer1 wholly unconscious of our presence2 as he turned we surprised him4 ,i extended my hand and said1 ,now ,i am happy1 for you are again brave and strong4 ,yes1 said he1 my heart is glad4 ,i have looked into the waters of my departed people4 ,i am alive1 but ,i may die2 if ,i die it is well2 my heart is glad4 ,from that moment the gloom was gone and he was bright and happy4 ,we could not induce the old man to ascend the mountain of the ,kok-ko with us1 as none go there except certain priests2 but the lake is visited by those who are designated by these priests4 ,several days were consumed by us in exploring this immediate vicinity4 ,on breaking camp1 our old ,indian guide seemed determined to tarry behind4 ,i remained with him4 ,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 in order to make a large offering to the spirits of the departed--and heaped this food upon the embers of the camp fire1 by the side of which he stood for a long time1 supplicating in a most solemn manner the spirits of the departed to receive his offering4 ,certain men are selected1 who1 with bodies nude save the loin skirt and with bare feet1 walk from ,zuni to the lake1 a distance of #de miles1 exposed to the scorching rays of the summer sun1 to deposit plume sticks and pray for rain4 ,if the hearts of those sent be pure and good1 the clouds will gather and rain will fall1 but if evil be in their hearts no rain will fall during the journey and they return with parched lips and blistered skin4 ,the ,kok-ko repeat the prayers for rain with their intercessions to the ,yae-to-tka1 the ,sun1 and by them the plume sticks are sent to the same great god4 ,so constantly are the lesser gods employed in offering plumes to the great god that at night the sacred road 7the ,galaxy7 can be seen filled with feathers1 though by day they are invisible4 ,they believe that the soul or essence of the plumes travels over this road1 just as the soul from the body travels from ,zuni to the spirit lake1 and in their offerings of food the food itself is not received by the gods1 but the spiritual essence of the food4 ,one of the most important characters in ,zuni mythology1 the ,kaek-lo1 finding himself alone in the far ,northwest1 saw many roads1 but could not tell which one led to his people1 and he wept bitterly4 ,the tear marks are still to be seen on the ,kaek-lo's face4 ,a duck1 hearing some one's cries1 appeared and inquired the cause of the trouble4 ,i wish to go to my people1 but the roads are many1 and ,i do not know the right one4 ,the sagacious duck replied1 ,i know all roads1 and ,i will lead you to your people4 ,having led the ,kaek-lo to the spirit lake1 he said1 ,here is the home of the ,kok-ko2 ,i will guide you to the kiva and open for you the door4 ,after entering the kiva the ,kaek-lo viewed all those assembled and said1 ,let me see2 are all my people here8 ,no2 the ,ko-lo-oo-w7it-si 7plumed serpent7 is not here2 he must come1 and two of the ,kok-ko 7the ,soot-ike7 were dispatched for him4 ,this curious creature is the mythical plumed serpent whose home is in a hot spring not distant from the village of ,tkap-que-na1 and at all times his voice is to be heard in the depths of this boiling water4 ,in the days of the old1 a young maiden1 strolling along1 saw a beautiful little baby boy bathing in the waters of this spring2 she was so pleased with his beauty that she took him home and told her mother that she had found a lovely little boy4 ,the mother's heart told her it was not a child really1 and so she said to the daughter2 but the daughter insisted that she would keep the baby for her own4 ,she wrapped it carefully in cotton cloth and went to sleep with it in her arms4 ,in the morning1 the mother1 wondering at her daughter's absence1 sent a second daughter to call her4 ,upon entering the room where the girl had gone to sleep she was found with a great serpent coiled round and round her body4 ,the parents were summoned1 and they said1 ,this is some god1 my daughter2 you must take him back to his waters1 and the maiden followed the serpent to the hot spring1 sprinkling him all the while with sacred meal4 ,upon reaching the spring the serpent entered it1 the maiden following1 and she became the wife of the ,ko-lo-oo-w7it-si4 ,the ,ko-lo-oo-w7it-si soon appeared with the two ,soot-ike who had been dispatched for him4 ,they did not travel upon the earth1 but by the underground waters that pass from the spring to the spirit lake4 ,upon the arrival of the ,ko-lo-oo-w7it-si1 the ,kaek-lo issued to this assemblage his commands1 for he is the great father of the ,kok-ko4 ,those who were to go to the ,north1 ,west1 ,south1 ,east1 to the ,heavens1 and to the ,earth to procure cereals for the ,ah-shi-wi he designated as the ,sae-lae-mo-bi-ya4 ,previous to this time the ,ah-shi-wi had subsisted on seeds of a grass4 ,when the seeds are gathered1 he said1 addressing the serpent1 you will carry them with water to the ,ah-shi-wi and tell them what to do with the seeds4 ,i will go in advance and prepare them for your coming4 ,but1 said his people1 you are our father2 you must not walk1 and the ten ,ko-ye-me-shi accompanied him1 carrying him on their backs1 relieving each other when fatigued4 ,the ,kaek-lo visited the ,ah-shi-wi nine days in advance of the ,sae-lae-mo-bi-ya and ,ko-lo-oo-w7it-si1 instructing the people regarding the ,kok-ko1 how they must represent them in the future and hold their ceremonials1 and telling them that the boys must be made members of the ,kok-ko1 and that this particular ceremony must occur but once in four years4 ,he also gave to the people the history of himself1 how the duck had befriended him and led him to the home of his people4 ,,birth ,,customs4 ,having now briefly sketched the mythology relating to the ceremonials to be described1 ,i invite your attention to the main subject of the present paper3 the ,religious ,life of the ,zuni ,child4 ,first we will notice the birth customs4 ,zuni child life may be divided into two parts4 ,one ,i will call the practical or domestic2 the other1 the mythologic or religious4 ,the former is fairly exemplified in the habits1 customs1 games1 and experiences of our own domestic child life4 ,the other is essentially different2 in it are involved the ceremonials1 legends1 and myths which surround the ,zuni child from its birth4 ,previous to the birth of a child1 if a daughter be desired1 the husband and wife proceed together to the mother rock1 and at her feet make offerings and prayers1 imploring her to intercede with the great father1 the ,sun1 to give to them a daughter1 and that this daughter may grow to be all that is good in woman2 that she may be endowed with the power of weaving beautifully and may be skilled in the potter's art4 ,should a son be desired1 the couple repair to the shrine above1 and here1 at the breast and heart of the father rock1 prayers and plume sticks are offered that a son may be given them1 and that he may have power to conquer his enemies1 and that he may become distinguished in the ,kok-ko and other orders1 and have power over the field to produce abundant crops4 ,in both cases the sacred meal is sprinkled1 and1 should the prayer not be answered1 there is no doubt that the heart of one or the other was not earnest when the prayer was offered4 ,the ,zuni child is born amid ceremony4 ,at its birth only the maternal grandmother and two female doctors are present4 ,after the birth of the child1 the paternal grandmother enters1 bearing as offerings to the new born babe a large pottery bowl and inside of it a tiny blanket4 ,she then prepares warm suds of yucca root in the bowl1 in which she bathes the infant1 at the same time repeating a prayer of thanks for the life that has been given them and praying for the future of the child4 ,she then rubs the entire body of the child1 except the head1 with warm ashes held in the palm of the hand and moistened with water4 ,this process is repeated every morning during infancy and the same paste is put upon the face of the child until it is several years old4 ,i would remark that this paste is seldom noticed upon the older children because it is put on in the morning and drying soon is brushed off by the child4 ,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 one4 ,after applying the ashes1 the paternal grandmother places the infant in the arms of the maternal grandparent1 who performs other offices for the little one and wraps it in a piece of cotton cloth4 ,the paternal grandmother prepares a bed of warm sand by the right side of the mother 7leaving a cool spot for the child's head72 she then receives the infant and lays it upon its bed1 and over it she arranges the little blanket which she brought2 she then places upon the sand and at the right side of the child an ear of white corn2 if the child be a girl1 the mother1 or a three-plumule1 corn is selected2 if a boy1 the father1 or single ear1 corn4 ,the fourth day after the birth the child is again bathed in the yucca root suds by the same grandmother1 who again repeats a long prayer4 ,during the first ten days of the child's life the paternal grandmother remains in the daughter-in-law's house1 looking after the mother and helping in the preparation of the feast that is to occur4 ,on the morning of the tenth day the child is taken from its bed of sand1 to which it is never to return1 and upon the left arm of the paternal grandmother it is carried for the first time into the presence of the rising sun4 ,to the breast of the child the grandmother carrying it presses the ear of corn which lay by its side during the ten days2 to her left the mother of the infant walks1 carrying in her left hand the ear of corn which lay by her side4 ,both women sprinkle a line of sacred meal1 emblematic of the straight road which the child must follow to win the favor of its gods4 ,thus the first object which the child is made to behold at the very dawn of its existence is the sun1 the great object of their worship2 and long ere the little lips can lisp a prayer it is repeated for it by the grandmother4 ,the ,zuni are polytheists2 yet1 while they have a plurality of gods1 many of whom are the spirits of their ancestors1 these gods are but mediums through which to reach their one great father of all--the ,sun4 ,plate ,,xx3 ,,zuni ,,masks ,,and ,k,o-,y,e-,m,e-,,shi4 #b ,p,a-,,oo-,t,i-,,wa4 #a ,k,o-,y,e-,m,e-,,shi4 #c ,,sai-,a-,,hli-,a4 ,returning to the house1 the paternal grandmother again bathes the child in yucca suds2 then1 for the first time1 the little one is put into the cradle4 ,the baby's arms are placed straight by its sides1 and in this position it is so strapped in its cradle that it cannot even move a hand4 ,these cradles have hood-shaped tops1 and over the whole thick coverings are placed1 so that the wonder is the child does not smother4 ,the cradle is usually deposited in some safe corner1 and the baby is left to sleep or amuse itself with its infantine thoughts4 ,the cradle is sometimes attached to two ropes to form a swing1 and when the mother becomes conscious of the child's awakening she uncovers its head at times and the tiny thing casts its eyes around4 ,on the tenth morning both parents of the child are bathed in suds of yucca1 the whole body of the mother but only the head of the father4 ,this office is also performed by the paternal grandmother4 ,the immediate blood relations 7female only7 then assemble at the infant's home2 that is1 all the household of the father's house and those of the mother's house4 ,each woman from the father's house brings to the baby a gift of a little blanket4 ,this select gathering partakes of a feast1 which is presided over by the maternal grandmother4 ,at the close of the feast the infant is carried by the oldest sister of the father to the paternal grandmother's house1 where it is presented to the paternal grandfather1 who prays to the ,sun 7,yae-to tka7 to send down blessings upon the child4 ,,involuntary ,,initiation ,,into ,,the ,k,o,k-,k,o4 ,the present ceremonials are in direct obedience to the orders and instructions given at the time of the appearance of the ,kok-ko upon the earth1 and their masks are counterparts of the original or spiritual ,kok-ko 7,plate ,,xx74 ,the ,kaek-lo rides1 as of old1 upon the backs of the ,ko-ye-me-shi1 and he is the heralder for the coming of the ,ko-lo-oo-w7it-si4 ,arriving at the village in the morning1 he divides his time between the kivas1 there being six of these religious houses in ,zuni1 one for each of the cardinal points1 one for the zenith1 and one for the nadir4 ,in each of these kivas he issues to the people assembled the commands of the ,kok-ko and gives the history of the ,kaek-lo and the gathering of the cereals of the earth by the ,sae-lae-mo-bi-ya4 ,at sunrise he is gone4 ,the morning after the arrival of the ,kaek-lo1 those who are to represent the ,kok-ko prepare plume sticks1 and in the middle of the same day these are planted in the earth4 ,the same night they repair to their respective kivas1 where they spend the following eight nights1 not looking upon the face of a woman during that period4 ,each night is spent in smoking and talking and rehearsing for the coming ceremony4 ,the second day all go for wood1 bringing it home on their backs1 for so the ancients did when beasts of burden were unknown to them4 ,the third day is also spent in gathering wood1 and the fourth day likewise4 ,on the same day the ten men who are to personate the ,ko-ye-me-shi1 in company with the t,si-tsi-tki 7great-grandfather of the ,ko-ye-me-shi71 pass through the village1 inquiring for the boys who are to be initiated2 before such houses as have boys ready for this ceremonial these men assemble2 one of them enters the house and1 greeting the mother of the boy with ,good morning1 inquires the name of her son4 ,she replies3 ,he has no name1 and requests the ,ko-ye-me-shi to give him one4 ,the man then joins the group1 repeating the words of the woman4 ,in passing from the kiva through the village the ,indian screens his face with a blanket1 so as not to see the women as he passes4 ,on the fifth day they go on a rabbit hunt1 the capture of but one rabbit being necessary4 ,the rabbit is carried to the ,he-i-i-que 7or ,kiva of the ,north7 by the t,si-t,si tki1 who1 after skinning the rabbit1 fills the skin with cedar bark2 a pinch of meal is placed for the heart and the eye sockets are filled with mica2 a hollow reed is passed through the inside filling to the mouth4 ,the sixth day the inmates of the kivas again go for wood2 the seventh day large ,te-lik-tki-na-we are made of eagle plumes2 the eighth day is consumed in decorating the masks to be worn4 ,as these people have not the art of mixing their pigments so as to be permanent1 masks and altars have to be freshly decorated before using2 and1 when the masks are completely decorated1 they1 with the other paraphernalia1 are carried on the same day by the men and youths who have to wear them to some secluded nooks among the rocks1 a distance from the town1 where they put them on1 returning to the village by early moonlight4 ,the impressive ceremonial of initiating the youth into the order of the ,kok-ko occurs but once in four years4 ,no male child above the age of four years may1 after death1 enter the ,kiva of the ,kok-ko unless he has received the sacred breath of the ,kok-ko4 ,those who personate the ,kok-ko are endowed for the time being with their actual breath4 ,besides the ,sae-lae-mo-bi-ya of the ,north1 ,west1 ,south1 ,east1 ,heavens1 and ,earth1 and a number of younger brothers who appear on this occasion1 there are ,pa-oo-ti-wa 7,plate ,,xx71 father of the ,sun1 ten ,ko-ye-me-shi1 and the ,ko-lo-oo-w7it-si4 ,the ,sae-lae-mo-bi-ya of the ,north wear yellow 7hlup-si-na7 masks2 those from the ,west1 blue 7hli-aen-na72 those from the ,south1 red 7shi-lo-a72 those from the ,east1 white 7ko-han72 those from the ,heavens1 all colors 7,i-to-po-naen-ni72 those from the ,earth1 black 7quin-na74 7,plate ,,xxi47 ,these colors represent the cardinal points1 the zenith1 and the nadir3 ,north4 ,yellow4 ,hlup-si-na4 ,west4 ,blue4 ,hli-aen-na4 ,south4 ,red4 ,shi-lo-a4 ,east4 ,white4 ,ko-han4 ,heavens4 ,all colors4 ,i-to-po-naen-ni4 ,earth4 ,black4 ,quin-na4 ,plate ,,xxi3 ,,group ,,of ,s,ae-,l,ae-,m,o-,b,i-,,ya ,,masks4 #a ,,north4 #b ,,west4 #c ,,south4 #d ,,east4 #e ,,heavens4 #f ,,earth4 ,they come after sundown to the village4 ,the serpent1 made of hide1 is about twelve feet long and eighteen inches through the thickest part of the body4 ,the abdomen is painted white1 the back black1 covered with white stars1 which are represented by a kind of semicircle1 an entirely conventional design4 ,the neck rests through a finely decorated kind of altar carried by the two ,soot-ike4 ,the tail end of the fetich is held by the priest of the ,ko-lo-oo-w7it-si1 who constantly blows through a large shell1 which he carries in the right hand1 holding the serpent with the left4 ,the ,kok-ko pass through the town and visit each kiva2 they put the head of the serpent through the hatchway1 that those who are privileged to assemble in the kivas may see the fetich4 ,the ,ko-lo-oo-w7it-si is then taken to the ,kiva of the ,earth1 ,he-tka-pa-que4 ,the walls of this kiva are decorated with two ,ko-lo-oo-w7it-si1 which extend almost around the entire walls of the room1 the heads nearly meeting at the north end of the room4 ,the fetich is placed between the heads4 ,the others of the ,kok-ko repair to their respective kivas1 the ,he-i-i-que or ,kiva of the ,north1 the ,moo-he-i-que or ,kiva of the ,west1 the ,choo-pa-ae-que or ,kiva of the ,south1 the ,oh-he-i-que or ,kiva of the ,east1 and the ,oop-tsan-a-a-que or ,kiva of the ,heavens4 ,from each of these kivas men and youths from the secret orders to which ,i have referred are assembled to receive the ,kok-ko4 ,when all the ,kok-ko have gone to their kivas1 the ten ,ko-ye-me-shi1 who reach the village after the others1 go to their house1 which is not one of the sacred assembly houses1 but chosen from among the ,sus-ki-i-que1 or people of the ,wolf gens4 ,the ,kok-ko sing and dance in their own kivas1 then change about1 those of the ,north passing to the ,west and those of the ,west going to the ,south1 and so on4 ,this is continuous until the first white streak warns them that day is approaching4 ,at this time the head of the ,ko-lo-oo-w7it-si is put through the opening in the side wall of the kiva1 when all who choose may look upon it4 ,behind this creature the old priest stands and blows through the body1 making the same peculiar noise1 representing the roaring of a sea monster1 that he has kept up throughout the night4 ,the image is only seen by the uncertain light of the faintest impression of day4 ,pa-oo-ti-wa remains with the ,ko-lo-oo-w7it-si in the ,kiva of the ,earth4 ,at sunrise the ,sae-lae-mo-bi-ya go to this kiva1 each bearing the plume stick made on the sixth day and an ear of corn4 ,the ,sae-lae-mo-bi-ya of the ,north first advances to the priest of the ,ko-lo-oo-w7it-si and1 presenting him with the plumes and ear of yellow corn1 prays that the ,ko-lo-oo-w7it-si will give to his people the seeds of the earth2 the ,sae-lae-mo-bi-ya of the ,west next approaches1 presenting his wand and an ear of blue corn1 praying that the ,ko-lo-oo-w7it-si will bring to his people the seeds of the earth2 and so the red corn of the ,south1 the white of the ,east1 the all-color of the ,heavens and the black of the ,earth are presented with the same prayer4 ,the ,sae-lae-mo-bi-ya remove their masks after entering the kiva1 when they immediately lose their identity as the ,kok-ko4 ,they are merely men now1 praying to the ,kok-ko4 ,this ceremony over1 they return to their respective kivas1 having put on their masks before leaving the ,kiva of the ,earth4 ,at this time the t,si-tsi-tki partially ascends the ladder of the ,kiva of the ,north1 remaining just inside of the hatchway1 and1 holding the rabbit to his mouth1 calls through the reed3 ,your little grandfather is hungry2 he wishes something to eat2 bring him some stewed meat4 ,the ,ko-ye-me-shi1 in obedience to the request of the little grandfather1 go to the homes of the children to be initiated1 calling for food4 ,at the same time the ,ko-ye-me-shi give to each novitiate his name4 ,previous to this the boy is designated as baby boy1 younger boy1 older boy1 c4 ,the food is received by the ,ko-ye-me-shi and taken to the ,kiva of the ,north1 where it is divided and carried to the different kivas4 ,for this occasion the native beans are prepared4 ,there is as great a variety of color in these as in the corn4 ,the yellow beans are carried to the ,kiva of the ,north1 the blue beans to the ,kiva of the ,west1 the red to the ,kiva of the ,south1 the white to the ,kiva of the ,east1 the all color to the ,kiva of the ,heavens1 the black to the ,kiva of the ,earth4 ,a sumptuous meal is now served in each of the kivas4 ,after this meal the ,kok-ko begin their bodily decorations1 with their bodies almost nude4 ,those of the ,north are painted yellow2 those of the ,west1 blue2 those of the ,south1 red2 those of the ,east1 white2 those of the ,heavens1 all colors on the body and yellow on the neck and upper arms2 those of the ,earth1 black1 with some bits of color4 ,this done1 the ,sae-lae-mo-bi-ya of the ,north passes through the village and1 going for a short distance to the north1 deposits a plume stick1 the stick to which the plumes are attached being painted yellow4 ,the ,sae-lae-mo-bi-ya of the ,west1 ,south1 and ,east plant their plumes at their respective cardinal points4 ,those for the zenith and nadir are planted to the west1 on the road to the spirit lake1 the stick of each one having the cardinal color decorations4 ,this done1 all retire to their kivas4 ,the ,sae-lae-mo-bi-ya of the ,north1 returning to his kiva1 drinks the medicine water prepared by the priest of the great fire order 7,ma-tke-hlan-a a-que71 who1 with some of his people1 is now busy in the preparation of a sand altar4 ,the ,sae-lae-mo-bi-ya again emerge from the kivas1 with long bunches of ,spanish bayonet in their hands1 in the ends of which grains of corn of the respective colors are placed and wrapped with shreds of the bayonet4 ,any man or youth desiring to raise yellow corn appeals to the ,sae-lae-mo-bi-ya of the ,north1 who strikes him a severe blow with his bunch of bayonets4 ,similar appeals are made to those representing other colors4 ,the sand altar is made in the ,kiva of the ,north4 ,it is first laid in the ordinary yellowish sand1 in the center of which the bowl of medicine water is placed4 ,over the yellow sand a ground of white sand is sprinkled4 ,all the ,sae-lae-mo-bi-ya and their brothers are represented on the altar 7,plate ,,xxii74 ,the altar is circular in form and some twelve feet in diameter4 ,the ,ko-lo-oo-w7it-si encircles the whole4 ,throughout the day the ,kok-ko are running around the village whipping such of the people as appeal to them for a rich harvest1 while the curious performances of the ,ko-ye-me-shi carry one back to the primitive drama4 ,plate ,,xxii3 ,,zuni ,,sand ,,altar ,,in ,,kiva ,,of ,,the ,,north4 ,toward evening the ceremony for initiating the children begins4 ,the priest of the ,sun1 entering the sacred plaza 7or square71 sprinkles a broad line of sacred meal from the southeast entrance across the south side1 thence along the western side to the ,kiva of the ,north1 and up the ladderway to the entrance 7which is always in the roof71 and then passing over the housetops he goes to the ,kiva of the ,earth and sprinkles the meal upon the ,ko-lo-oo-w7it-si4 ,he then precedes the ,kok-ko to the plaza and deposits a small quantity of yellow meal on the white line of meal near the eastern entrance4 ,by this spot the ,sae-lae-mo-bi-ya of the ,north stands1 south of the line of meal4 ,the priest1 continuing in advance1 deposits a quantity of blue meal on the line a short distance from the yellow1 which indicates the position for the ,sae-lae-mo-bi-ya of the ,west4 ,in like manner he indicates the position of the respective ,sae-lae-mo-bi-ya with red meal for the ,south1 white for the ,east1 meal of all colors for the ,heavens1 and black meal for the ,earth4 ,the remainder of the ,kok-ko take their positions successively along the line of meal4 ,the ,ko-ye-me-shi group in the plaza4 ,the godfathers then pass along the line of meal1 each one holding his godchild on his back by a blanket1 which he draws tightly around him4 ,in olden times tanned robes of the buffalo were used for this purpose4 ,as he passes the line of ,kok-ko each one strikes the child with his large bunch of ,spanish bayonets4 ,while the ,indian from almost infancy looks upon any exhibition of feeling when undergoing physical suffering as most cowardly and unmanly1 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 ones1 but a boy over the age of five or six rarely flinches under this ordeal4 ,after passing the line the godparent enters the ,kiva of the ,north1 where he is met by a priest of the great fire order1 who asks1 ,who is your ,kok-ko8 ,when the godfather replies1 he is directed to select his boy's plume4 ,the plumes which ornament the heads of the figures have been previously wrapped in corn husks and carried to the priest by the respective godfathers4 ,the godfather attaches the feather1 which is a soft1 downy feather of the eagle1 to the scalp-lock of the child4 ,the godparent is then given a drink of the holy water1 which is dipped from the bowl by the medicine man with a shell attached to a long reed4 ,the child also drinks and repeats a prayer after his sponsor4 ,they then leave the kiva1 and1 taking a position on the north side of the plaza1 the child kneels and clasps the bent knee of his godfather1 who draws him still closer with the blanket around him4 ,four new characters of the ,kok-ko now appear1 the ,sai-a-hli-a 7see ,plate ,,xx74 ,each one of these strikes the child four times across the back with his yucca blades1 having first tested with his foot the thickness of the child's clothing4 ,the child must not have anything over his back but the one blanket1 which is a gift from the godfather4 ,this ceremonial over1 each child accompanies his godparent to his home1 where a choice meal is served4 ,the night ceremonial is conducted in two kivas1 that of the ,south and that of the ,east4 ,the ,kok-ko for this ceremony divide and enter the two kivas4 ,the godparents sit upon the stone ledge which passes around the room1 whose walls are rectangular1 and1 spreading his knees1 the boy sits on the ledge between them4 ,to the right of the guardian his wife sits1 and to his left his sister4 ,in case the wife is not present1 the older sister sits on the right and a younger sister on the left4 ,the father of the ,sun 7,pa-oo-ti-wa7 enters and sits upon the throne which has been arranged for him at the west end of the room2 this has a sacred blanket attached to the wall and one to sit upon1 the whole profusely ornamented with white scarfs1 woven belts1 and many necklaces of turquoise and other precious beads4 ,to his right and left sit the two young priests who prepared the throne2 to the left of the priest1 on the left of ,pa-oo-ti-wa1 sit the high priest and priestess of the ,earth4 ,the remainder of the ledge is filled with the boys and their friends4 ,nai-u-chi1 the living representative of ,ah-ai-u-ta1 the war god1 sits to the left of the fire altar as you enter and feeds the sacred flames4 ,the ,sae-lae-mo-bi-ya enter immediately after ,pa-oo-ti-wa4 ,all these1 including ,pa-oo-ti-wa1 enter head foremost2 the head touches the stone slab over the fire1 and1 completing a somersault1 they vault into the room on all fours and in like manner pass to the right of the kiva and around to their places4 ,pa-oo-ti-wa is followed by the ,sae-lae-mo-bi-ya of the ,north and others in proper order and rapid succession1 the hind one always hopping into the foot and hand prints of the former4 ,in the two kivas mounds of sand have been laid for the ,kok-ko and each one sits upon his mound4 ,these mounds are some eighteen inches in diameter and a foot in height 7,plate ,,xxiii74 ,when all have taken their places the ,sae-lae-mo-bi-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 enters4 ,holding the wand between his hands1 he goes to each child and blows four times upon the wand1 at the same time extending it toward the mouth of the child1 who draws from it each time the sacred breath which passes from the mouth of the ,kok-ko over the plumes4 ,the t,si-tsi-tki carries the rabbit in addition to the wand1 and over them he passes the sacred breath of the little grandfather4 ,the godparent covers the eyes of the child with his hand1 for the children must not look upon the ,kok-ko near by4 ,the ,sae-lae-mo-bi-ya of the ,north is followed by the ,sae-lae-mo-bi-ya of the ,west and others1 all in turn going to each child2 as each one completes the round he places his wand in his belt1 stands in the center of the kiva1 and turns a somersault over the fire1 striking his head on the fire slab as before1 and so leaves the kiva feet foremost4 ,plate ,,xxiii3 ,o,h-,h,e-,i-,,que1 ,,kiva ,,of ,,the ,,east4 ,the ,ko-lo-oo-w7it-si now appears at the hatchways4 ,he is brought by the priest of the ,ko-lo-oo-w7it-si and the ,soot-ike4 ,the high priest1 the priest of the bow1 and priestess of the earth advance to the hatchway1 each holding a large earthen bowl1 and catch the water poured from the mouth of the ,ko-lo-oo-w7it-si4 ,each guardian then fills the small bowl which he carries with the holy water and1 drinking a portion of it1 gives the remainder to the boy to drink4 ,the bowl which contains it is a gift from the godfather4 ,the boy sprinkles the corn stacked in his house with this water4 ,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 ,ko-lo-oo-w7it-si4 ,these are taken from the blankets by three priests and placed in their own blankets1 which rest over the left arm1 and they1 passing around1 distribute the seeds to all present4 ,the sand of the fallen mounds is gathered in a blanket and deposited in the river1 to be carried to the home of the ,kok-ko4 ,the boys now return to their homes1 accompanied by the guardian and one other of their attendants4 ,in the early morning the sister of the godfather goes for the boy and brings him to her house1 where he enjoys a sumptuous breakfast4 ,the godfather then leads the boy to the east for some distance from the village1 sprinkling a line of sacred meal1 and here he says a prayer1 which the boy repeats after him1 and the godfather1 making a hole in the ground1 plants a plume stick which he has made for the child4 ,from this time the child eats no animal food for four days4 ,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 feathers1 when he again goes over the road with his guardian1 who deposits the plume from the child's head with a prayer1 which is repeated by the child4 ,thus ends this remarkable initiation of the ,zuni male child into the order of the ,kok-ko4 ,this is really mainly done by sponsors1 and he must personally take the vows as soon as he is old enough4 ,,voluntary ,,initiation ,,into ,,the ,k,o,k-,k,o4 ,after the first initiation of a boy into this order1 he is left to decide for himself when he will assume the vows made for him by his sponsors1 though the father and the godfather do not fail to impress upon the boy the importance of the second initiation1 which occurs at an annual ceremonial2 and when the boy has declared his determination to enter the order1 if the ,kok-ko upon seeing him deem him too young1 he is ordered to return to his home and wait awhile till his heart has become more wise4 ,for this ceremonial the godparents and the boys assemble in the ,kiva of the ,north4 ,each boy in turn takes his position to receive his whipping1 which is necessary for initiation4 ,the godfather1 standing1 bends his right knee1 which the boy clasps1 bowing his head low4 ,the godfather holds the two ends of the blanket and buckskin tightly around the boy1 while each of the four ,sai-a-hli-a in turn give him four strokes across the back with a bunch of the yucca blades4 ,two of the ,ko-ye-me-shi stand by and count the strokes2 the others are in the plaza outside1 indulging in their primitive games1 which excite much merriment among the large assemblage of people4 ,after each boy has received the chastisement and all are again seated1 the four ,sai-a-hli-a pass in turn to each boy4 ,each one taking off his mask1 places it over the head of the boy1 handing him his ,spanish bayonets4 ,the boy strikes the ,kok-ko once across each arm and once across each ankle4 ,the ,kok-ko does not speak1 but the boy is instructed by his guardian1 who talks to him in a whisper1 telling him not to be afraid1 but to strike hard4 ,the eyes of the boys open wide as the ,kok-ko raise their masks and for the first time familiar faces are recognized4 ,the ,kok-ko leave the kiva after revealing their identity to the children1 and running1 around the village use their switches indiscriminately1 with a few exceptional cases4 ,i saw a woman whipped1 she taking the babe from her back and holding it in her arms4 ,this woman requested the whipping that she might be rid of the bad dreams that nightly troubled her4 ,after the ,sai-a-hli-a leave the kiva the children are called by the priest of the ,kok-ko and told to sit in front of him and the other priests1 including the ,high ,priest of ,zuni4 ,this august body sits in the kiva throughout the ceremony4 ,the ,priest of the ,kok-ko then delivers a lecture to the boys1 instructing them in some of the secrets of the order1 when they are told if they betray the secrets confided to them they will be punished by death2 their heads will be cut off with a stone knife2 for so the ,kok-ko has ordered4 ,they are told how the ,kok-ko appeared upon the earth and instructed the people to represent them4 ,the priest closes by telling the children that in the old some boys betrayed the secret and told that these were not the real gods1 but men personating the ,kok-ko1 and when this reached the gods the ,sai-a-hli-a appeared upon the earth and inquired for the boys4 ,the people then lived upon the mesa to-wa-yael-laen-ne4 ,the mothers declared they knew not where they had fled4 ,the ,kok-ko stamped his feet upon the rocky ground and the rocks parted1 and away down in the depths of the mountain he found the naughty boys4 ,he ordered them to come to him and he cut off their heads with his stone knife4 ,this story is sufficient to impress the children that there is no escape for them if they betray the confidence reposed in them1 for the ,kok-ko can compel the rocks to part and reveal the secrets4 ,a repast is now served to the priests and the boys and others in the kiva4 ,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 ,kok-ko1 who have returned to the kiva4 ,the feast opens with a grace said by the priest of the ,kok-ko1 who immediately after collects upon a piece of ,he-wi 7a certain kind of bread7 bits of all the food served4 ,this he rolls up and places by his side1 and at the conclusion of the feast he carries it to a distance from1 the village over the road to the spirit lake and making a hole in the ground he deposits it as an offering to the gods4 ,each child goes to the godfather's house1 where his head and hands are bathed in yucca suds by the mother and sisters of the godfather1 they repeating prayers that the youth may be true to his vows1 c4 ,the boy then returning to his own home is tested by his father1 who says1 ,you are no longer ignorant2 you are no longer a little child1 but a young man4 ,were you pleased with the words of the ,kok-ko8 ,what did the priest tell you8 ,the boy does not forget himself and reveal anything that was said1 for the terror overhanging him is too great4 ,when a youth is selected to personate the ,kok-ko he is instructed in regard to the decorating of the mask he is to wear4 ,when this is done he goes at night to the proper kiva and seated between two instructors he learns the song and prayers4 ,in committing songs and prayers to memory the novice holds a tiny crystal between his thumb and forefinger for a while1 then he puts it into his mouth1 and at the conclusion of the instruction he swallows it4 ,this insures the remembrance of the prayers and songs1 and he awakes the following morning with them indelibly impressed upon his mind4 ,the pupil is then struck across each arm and across each ankle with the yucca blades4 ,there are very few women belonging to the order of the ,kok-ko4 ,i think there are now only five in ,zuni4 ,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 death4 ,selecting some young woman1 she appeals to her to be received into the order of the ,kok-ko4 ,the maiden replies1 ,i know nothing concerning the mysteries of the order4 ,you must talk to my father4 ,after the father is spoken to1 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 ,kok-ko4 ,assuming the ,kok-ko vows is entirely optional with the girl4 ,it is never her duty1 but a special privilege which is rarely accepted4 ,if she accepts she passes through both ceremonials described4 ,she chooses her godfather1 who gives her for the first ceremony a woman's blanket and for the second a woman's dress1 a white blanket1 a quantity of blue yarn1 a woman's belt1 a buckskin1 a sacred blanket1 and the mask she is to wear4 ,but even here in ,zuni1 where the people are so controlled by the priests and have such a superstitious dread of disobeying the commands of the ,kok-ko1 women have been guilty of desecrating their sacred office and marrying4 ,at present there is a woman of the order of the ,kok-ko married to a ,navajo4 ,she is of course forever afterwards debarred from joining in the ceremonials1 but she is permitted to live among her people with no other punishment than their indignation4 ,,index4 ,gilbert1 ,g4,k41 visit of1 to ,zuni #edj ,kaek-lo of ,zuni mythology #edd1 #edg ,kiva1 the ,zuni religious house #edd1 #edg1 #edi1 #eeb ,kok-ko1 the ,zuni order of the #edj-edh admission of women into the #edj-eee involuntary initiation into the #edg-eec voluntary initiation into the #eec-eee ,moseley1 ,h4,n41 visit of1 to ,zuni #edj ,mythology1 brief account of ,zuni #eci-ede ,pueblo of ,zuni1 location of #eci ,religious life of the ,zuni child1 by ,mrs4 ,tilly ,e4 ,stevenson l-liii1 #ecc-eee ,stevenson1 ,mrs4 ,tilly ,e41 on the religious life of the ,zuni child l-liii1 #ecc-eee ,turner1 ,h4,l41 visit of1 to ,zuni #edb ,tylor1 ,e4,b41 visit of1 to ,zuni #edj ,yucca blades in ,zuni ceremonial #eej1 #eea1 #eec1 #eee ,zuni1 religious life of children among the1 by ,mrs4 ,tilly ,e4 ,stevenson l-liii1 #ecc-eee