(Mrs.) Tilly E. (Matilda Coxe Evans) Stevenson - The Religious Life of the Zuni Child
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(Mrs.) Tilly E. (Matilda Coxe Evans) Stevenson >> The Religious Life of the Zuni Child
[Plate XX: ZUNI MASKS AND K[=O]-Y[=E]-M[=E]-SHI.
2 P[=A]-OO-T[=I]-WA. 1 K[=O]-Y[=E]-M[=E]-SHI. 3 SAI-[=A]-HLI-A.]
Returning to the house, the paternal grandmother again bathes the
child in yucca suds; then, for the first time, the little 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 hood-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 to sleep or amuse itself with its infantine thoughts. The
cradle is sometimes attached to two ropes to form a swing, and when
the mother becomes conscious of the child's awakening she uncovers its
head at times and the tiny thing casts its eyes around. On the tenth
morning both parents of the child are bathed in suds of yucca, the
whole body of the mother but only the head of the father. This office
is also performed by the paternal grandmother. The immediate blood
relations (female only) then assemble at the infant's home; that is,
all the household of the father's house and those of the mother's
house. Each woman from the father's house brings to the baby a gift of
a little blanket. This select gathering partakes of a feast, which is
presided over by the maternal grandmother. At the close of the feast
the infant is carried by the oldest sister of the father to the
paternal grandmother's house, where it is presented to the paternal
grandfather, who prays to the Sun (Yae-t[=o] tka) to send down
blessings upon the child.
INVOLUNTARY INITIATION INTO THE K[=O]K-K[=O].
The present ceremonials are in direct obedience to the orders and
instructions given at the time of the appearance of the K[=o]k-k[=o]
upon the earth, and their masks are counterparts of the original or
spiritual K[=o]k-k[=o] (Plate XX). The Kaek-l[=o] rides, as of old,
upon the backs of the K[=o]-y[=e]-m[=e]-shi, and he is the heralder
for the coming of the K[=o]-l[=o]-oo-w[)i]t-si. Arriving at the
village in the morning, he divides his time between the kivas, there
being six of these religious houses in Zuni, one for each of the
cardinal points, one for the zenith, and one for the nadir. In each
of these kivas he issues to the people assembled the commands of the
K[=o]k-k[=o] and gives the history of the Kaek-l[=o] and the gathering
of the cereals of the earth by the Sae-lae-m[=o]-b[=i]-ya. At sunrise he
is gone. The morning after the arrival of the Kaek-l[=o], those who are
to represent the K[=o]k-k[=o] prepare plume sticks, and in the middle
of the same day these are planted in the earth. The same night they
repair to their respective kivas, where they spend the following eight
nights, not looking upon the face of a woman during that period. Each
night is spent in smoking and talking and rehearsing for the coming
ceremony. The second day all go for wood, bringing it home on their
backs, for so the ancients did when beasts of burden were unknown to
them. The third day is also spent in gathering wood, and the fourth
day likewise. On the same day the ten men who are to personate the
K[=o]-y[=e]-m[=e]-shi, in company with the [t]S[=i]-[t]s[=i]-[t]ki
(great-grandfather of the K[=o]-y[=e]-m[=e]-shi), pass through the
village, inquiring for the boys who are to be initiated; before such
houses as have boys ready for this ceremonial these men assemble;
one of them enters the house and, greeting the mother of the boy with
"Good morning," inquires the name of her son. She replies: "He has no
name," and requests the K[=o]-y[=e]-m[=e]-shi to give him one. The
man then joins the group, repeating the words of the woman. In passing
from the kiva through the village the Indian screens his face with
a blanket, so as not to see the women as he passes. On the fifth
day they go on a rabbit hunt, the capture of but one rabbit being
necessary. The rabbit is carried to the He-i-i-que (or Kiva of the
North) by the [t]S[=i]-[t]S[=i] [t]ki, who, after skinning the
rabbit, fills the skin with cedar bark; a pinch of meal is placed for
the heart and the eye sockets are filled with mica; a hollow 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
T[=e]-l[=i]k-tk[=i]-n[=a]-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 pigments 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 them to
some secluded nooks among the rocks, a distance from the town, where
they put them on, returning to the village by early moonlight.
The impressive ceremonial of initiating the youth into the order
of the K[=o]k-k[=o] occurs but once in four years. No male child
above the age of four years may, after death, enter the Kiva of
the K[=o]k-k[=o] unless he has received the sacred breath of the
K[=o]k-k[=o]. Those who personate the K[=o]k-k[=o] are endowed for the
time being with their actual breath. Besides the Sae-lae-m[=o]-b[=i]-ya
of the North, West, South, East, Heavens, and Earth, and a
number of younger brothers who appear on this occasion, there
are P[=a]-oo-t[=i]-wa (Plate XX), father of the Sun, ten
K[=o]-y[=e]-m[=e]-shi, and the K[=o]-l[=o]-oo-w[)i]t-si.
The Sae-lae-m[=o]-b[=i]-ya of the North wear yellow (hl[=u]p-si-na)
masks; those from the West, blue (hli-aen-na); those from the South,
red (shi-l[=o]-[=a]); those from the East, white (k[=o]-h[=a]n); those
from the Heavens, all colors ([=I]-t[=o]-p[=o]-naen-ni); those from
the Earth, black (quin-n[=a]). (Plate XXI.) These colors represent the
cardinal points, the zenith, and the nadir:
North. Yellow. Hl[=u]p-si-na.
West. Blue. Hli-aen-na.
South. Red. Shi-l[=o]-[=a].
East. White. K[=o]-h[=a]n.
Heavens. All colors. [=I]-t[=o]-p[=o]-naen-ni.
Earth. Black. Quin-n[=a].
[Plate XXI: GROUP OF SAe-LAe-M[=O]-B[=I]-YA MASKS.
1 NORTH. 2 WEST. 3 SOUTH. 4 EAST. 5 HEAVENS. 6 EARTH.]
They come after sundown to the village. The serpent, made of hide, is
about twelve feet long and eighteen inches through the thickest part
of the body. The abdomen is painted white, the back black, covered
with white stars, which are represented by a kind of semicircle,
an entirely conventional design. The neck rests through a finely
decorated kind of altar carried by the two Soot-[=i]ke. The tail end
of the fetich is held by the priest of the K[=o]-l[=o]-oo-w[)i]t-si,
who constantly blows through a large shell, which he carries in the
right hand, holding the serpent with the left. The K[=o]k-k[=o] pass
through the town and visit each kiva; they put the head of the serpent
through the hatchway, that those who are privileged to assemble in the
kivas may see the fetich. The K[=o]-l[=o]-oo-w[)i]t-si is then taken
to the Kiva of the Earth, H[=e]-tk[=a]-pa-que. The walls of this kiva
are decorated with two K[=o]-l[=o]-oo-w[)i]t-si, which extend almost
around the entire walls of the room, the heads nearly meeting at the
north end of the room. The fetich is placed between the heads. The
others of the K[=o]k-k[=o] repair to their respective kivas, the
H[=e]-i-i-que or Kiva of the North, the Moo-h[=e]-i-que or Kiva of the
West, the Choo-p[=a]-ae-que or Kiva of the South, the [=O]h-h[=e]-i-que
or Kiva of the East, and the Oop-ts[=a]n-[=a]-[=a]-que or Kiva
of the Heavens. From each of these kivas men and youths from the
secret orders to which I have referred are assembled to receive the
K[=o]k-k[=o]. When all the K[=o]k-k[=o] have gone to their kivas, the
ten K[=o]-y[=e]-m[=e]-shi, who reach the village after the others, go
to their house, which is not one of the sacred assembly houses, but
chosen from among the S[=u]s-ki-i-que, or people of the Wolf gens.
The K[=o]k-k[=o] sing and dance in their own kivas, then change about,
those of the North passing to the West and those of the West going to
the South, and so on. This is continuous until the first white streak
warns them that day is approaching. At this time the head of the
K[=o]-l[=o]-oo-w[)i]t-si is put through the opening in the side
wall of the kiva, when all who choose may look upon it. Behind this
creature the old priest stands and blows through the body, making the
same peculiar noise, representing the roaring of a sea monster, that
he has kept up throughout the night. The image is only seen by the
uncertain light of the faintest impression of day. P[=a]-oo-t[=i]-wa
remains with the K[=o]-l[=o]-oo-w[)i]t-si in the Kiva of the Earth.
At sunrise the Sae-lae-m[=o]-b[=i]-ya go to this kiva, each bearing
the plume stick made on the sixth day and an ear of corn. The
Sae-lae-m[=o]-b[=i]-ya of the North first advances to the priest of the
K[=o]-l[=o]-oo-w[)i]t-si and, presenting him with the plumes and ear
of yellow corn, prays that the K[=o]-l[=o]-oo-w[)i]t-si will give to
his people the seeds of the earth; the Sae-lae-m[=o]-b[=i]-ya of the
West next approaches, presenting his wand and an ear of blue corn,
praying that the K[=o]-l[=o]-oo-w[)i]t-si will bring to his people
the seeds of the earth; and so the red corn of the South, the white
of the East, the all-color of the Heavens and the black of the Earth
are presented with the same prayer. The Sae-lae-m[=o]-b[=i]-ya remove
their masks after entering the kiva, when they immediately lose their
identity as the K[=o]k-k[=o]. They are merely men now, praying to
the K[=o]k-k[=o]. This ceremony over, they return to their respective
kivas, having put on their masks before leaving the Kiva of the Earth.
At this time the [t]S[=i]-[t]s[=i]-[t]ki partially ascends the ladder
of the Kiva of the North, remaining just inside of the hatchway,
and, holding the rabbit to his mouth, calls through the reed: "Your
little grandfather is hungry; he wishes something to eat; bring
him some stewed meat." The K[=o]-y[=e]-m[=e]-shi, in obedience
to the request of the little grandfather, go to the homes of the
children to be initiated, calling for food. At the same time the
K[=o]-y[=e]-m[=e]-shi give to each novitiate his name. Previous to
this the boy is designated as baby boy, younger boy, older boy, &c.
The food is received by the K[=o]-y[=e]-m[=e]-shi and taken to the
Kiva of the North, where it is divided and carried to the different
kivas. For this occasion the native beans are prepared. There is as
great a variety of color in these as in the corn. The yellow beans are
carried to the Kiva of the North, the blue beans to the Kiva of the
West, the red to the Kiva of the South, the white to the Kiva of the
East, the all color to the Kiva of the Heavens, the black to the Kiva
of the Earth. A sumptuous meal is now served in each of the kivas.
After this meal the K[=o]k-k[=o] begin their bodily decorations, with
their bodies almost nude. Those of the North are painted yellow; those
of the West, blue; those of the South, red; those of the East, white;
those of the Heavens, all colors on the body and yellow on the neck
and upper arms; those of the Earth, black, with some bits of color.
This done, the Sae-lae-m[=o]-b[=i]-ya of the North passes through the
village and, going for a short distance to the north, deposits a
plume stick, the stick to which the plumes are attached being painted
yellow. The Sae-lae-m[=o]-b[=i]-ya of the West, South, and East plant
their plumes at their respective cardinal points. Those for the zenith
and nadir are planted to the west, on the road to the spirit lake, the
stick of each one having the cardinal color decorations. This done,
all retire to their kivas.
The Sae-lae-m[=o]-b[=i]-ya of the North, returning to his kiva, drinks
the medicine water prepared by the priest of the great fire order
(M[=a]-[t]ke-hl[=a]n-[=a] [=a]-que), who, with some of his people, is
now busy in the preparation of a sand altar. The Sae-lae-m[=o]-b[=i]-ya
again emerge from the kivas, with long bunches of Spanish bayonet in
their hands, in the ends of which grains of corn of the respective
colors are placed and wrapped with shreds of the bayonet. Any
man or youth desiring to raise yellow corn appeals to the
Sae-lae-m[=o]-b[=i]-ya of the North, who strikes him a severe blow with
his bunch of bayonets. Similar appeals are made to those representing
other colors. The sand altar is made in the Kiva of the North. It is
first laid in the ordinary yellowish sand, in the center of which the
bowl of medicine water is placed. Over the yellow sand a ground
of white sand is sprinkled. All the Sae-lae-m[=o]-b[=i]-ya and their
brothers are represented on the altar (Plate XXII). The altar
is circular in form and some twelve feet in diameter. The
K[=o]-l[=o]-oo-w[)i]t-si encircles the whole.
Throughout the day the K[=o]k-k[=o] are running around the village
whipping such of the people as appeal to them for a rich harvest,
while the curious performances of the K[=o]-y[=e]-m[=e]-shi carry one
back to the primitive drama.
[Plate XXII: ZUNI SAND ALTAR IN KIVA OF THE NORTH.]
Toward evening the ceremony for initiating the children begins. The
priest of the Sun, entering the sacred plaza (or square), sprinkles a
broad line of sacred meal from the southeast entrance across the south
side, thence along the western side to the Kiva of the North, and
up the ladderway to the entrance (which is always in the roof), and
then passing over the housetops he goes to the Kiva of the Earth and
sprinkles the meal upon the K[=o]-l[=o]-oo-w[)i]t-si. He then precedes
the K[=o]k-k[=o] to the plaza and deposits a small quantity of yellow
meal on the white line of meal near the eastern entrance. By this spot
the Sae-lae-m[=o]-b[=i]-ya of the North stands, south of the line of
meal. The priest, continuing in advance, deposits a quantity of blue
meal on the line a short distance from the yellow, which indicates the
position for the Sae-lae-m[=o]-b[=i]-ya of the West. In like manner he
indicates the position of the respective Sae-lae-m[=o]-b[=i]-ya with
red meal for the South, white for the East, meal of all colors for
the Heavens, and black meal for the Earth. The remainder of the
K[=o]k-k[=o] take their positions successively along the line of meal.
The K[=o]-y[=e]-m[=e]-shi group in the plaza. The godfathers then pass
along the line of meal, each one holding his godchild on his back by
a blanket, which he draws tightly around him. In olden times tanned
robes of the buffalo were used for this purpose. As he passes the line
of K[=o]k-k[=o] each one strikes the child with his large bunch of
Spanish bayonets. While the Indian from almost infancy looks upon
any exhibition of feeling when undergoing physical suffering as most
cowardly and unmanly, the severity of the pain inflicted by the yucca
switches in this ceremony is at times such as to force tears from the
eyes of the little ones, but a boy over the age of five or six rarely
flinches under this ordeal. After passing the line the godparent
enters the Kiva of the North, where he is met by a priest of the great
fire order, who asks, "Who is your K[=o]k-k[=o]?" When the godfather
replies, he is directed to select his boy's plume. The plumes which
ornament the heads of the figures have been previously wrapped in
corn husks and carried to the priest by the respective godfathers. The
godfather attaches the feather, which is a soft, downy feather of the
eagle, to the scalp-lock of the child. The godparent is then given a
drink of the holy water, which is dipped from the bowl by the medicine
man with a shell attached to a long reed. The child also drinks and
repeats a prayer after his sponsor. They then leave the kiva, and,
taking a position on the north side of the plaza, the child kneels and
clasps the bent knee of his godfather, who draws him still closer with
the blanket around him. Four new characters of the K[=o]k-k[=o] now
appear, the Sai-[=a]-hli-a (see Plate XX). Each one of these strikes
the child four times across the back with his yucca blades, having
first tested with his foot the thickness of the child's clothing.
The child must not have anything over his back but the one blanket,
which is a gift from the godfather. This ceremonial over, each child
accompanies his godparent to his home, where a choice meal is served.
The night ceremonial is conducted in two kivas, that of the South and
that of the East. The K[=o]k-k[=o] for this ceremony divide and enter
the two kivas.
The godparents sit upon the stone ledge which passes around the room,
whose walls are rectangular, and, spreading his knees, the boy sits
on the ledge between them. To the right of the guardian his wife sits,
and to his left his sister. In case the wife is not present, the older
sister sits on the right and a younger sister on the left. The father
of the Sun (P[=a]-oo-t[=i]-wa) enters and sits upon the throne which
has been arranged for him at the west end of the room; this has a
sacred blanket attached to the wall and one to sit upon, the whole
profusely ornamented with white scarfs, woven belts, and many
necklaces of turquoise and other precious beads. To his right and left
sit the two young priests who prepared the throne; to the left of
the priest, on the left of P[=a]-oo-t[=i]-wa, sit the high priest and
priestess of the Earth. The remainder of the ledge is filled with the
boys and their friends. Nai-[=u]-chi, the living representative of
[=A]h-ai-[=u]-ta, the war god, sits to the left of the fire altar
as you enter and feeds the sacred flames. The Sae-lae-m[=o]-b[=i]-ya
enter immediately after P[=a]-oo-t[=i]-wa. All these, including
P[=a]-oo-t[=i]-wa, enter head foremost; the head touches the stone
slab over the fire, and, completing a somersault, they vault into the
room on all fours and in like manner pass to the right of the kiva
and around to their places. P[=a]-oo-t[=i]-wa is followed by the
Sae-lae-m[=o]-b[=i]-ya of the North and others in proper order and rapid
succession, the hind one always hopping into the foot and hand prints
of the former. In the two kivas mounds of sand have been laid for the
K[=o]k-k[=o] and each one sits upon his mound. These mounds are some
eighteen inches in diameter and a foot in height (Plate XXIII). When
all have taken their places the Sae-lae-m[=o]-b[=i]-ya of the North
arises and taking the wand from his mound walks to the group
immediately to the right of the ladder as one enters. Holding the wand
between his hands, he goes to each child and blows four times upon the
wand, at the same time extending it toward the mouth of the child, who
draws from it each time the sacred breath which passes from the mouth
of the K[=o]k-k[=o] over the plumes. The [t]S[=i]-[t]s[=i]-[t]ki
carries the rabbit in addition to the wand, and over them he passes
the sacred breath of the little grandfather. The godparent covers the
eyes of the child with his hand, for the children must not look upon
the K[=o]k-k[=o] near by. The Sae-lae-m[=o]-b[=i]-ya of the North is
followed by the Sae-lae-m[=o]-b[=i]-ya of the West and others, all in
turn going to each child; as each one completes the round he places
his wand in his belt, stands in the center of the kiva, and turns
a somersault over the fire, striking his head on the fire slab as
before, and so leaves the kiva feet foremost.
[Plate XXIII: [=O]H-H[=E]-I-QUE, KIVA OF THE EAST.]
The K[=o]-l[=o]-oo-w[)i]t-si now appears at the hatchways. He
is brought by the priest of the K[=o]-l[=o]-oo-w[)i]t-si and the
Soot-[=i]ke. The high priest, the priest of the bow, and priestess
of the earth advance to the hatchway, each holding a large
earthen bowl, and catch the water poured from the mouth of the
K[=o]-l[=o]-oo-w[)i]t-si. Each guardian then fills the small bowl
which he carries with the holy water and, drinking a portion of it,
gives the remainder to the boy to drink. The bowl which contains it
is a gift from the godfather. The boy sprinkles the corn stacked
in his house with this water. After the water is exhausted from
the large bowls a blanket is held by four men to catch the seeds
of all the cereals which are sent up from the abdomen of the
K[=o]-l[=o]-oo-w[)i]t-si. These are taken from the blankets by three
priests and placed in their own blankets, which rest over the left
arm, and they, passing around, distribute the seeds to all present.
The sand of the fallen mounds is gathered in a blanket and deposited
in the river, to be carried to the home of the K[=o]k-k[=o]. The boys
now return to their homes, accompanied by the guardian and one other
of their attendants. In the early morning the sister of the godfather
goes for the boy and brings him to her house, where he enjoys a
sumptuous breakfast. The godfather then leads the boy to the east for
some distance from the village, sprinkling a line of sacred meal,
and here he says a prayer, which the boy repeats after him, and the
godfather, making a hole in the ground, plants a plume stick which he
has made for the child.
From this time the child eats no animal food for four days. The plume
which has been placed on the child's head in the kiva during the
initiation is not removed till the fourth morning after the planting
of the feathers, when he again goes over the road with his guardian,
who deposits the plume from the child's head with a prayer, which is
repeated by the child.
Thus ends this remarkable initiation of the Zuni male child into the
order of the K[=o]k-k[=o]. This is really mainly done by sponsors, and
he must personally take the vows as soon as he is old enough.
VOLUNTARY INITIATION INTO THE K[=O]K-K[=O].
After the first initiation of a boy into this order, he is left to
decide for himself when he will assume the vows made for him by his
sponsors, though the father and the godfather do not fail to impress
upon the boy the importance of the second initiation, which occurs at
an annual ceremonial; and when the boy has declared his determination
to enter the order, if the K[=o]k-k[=o] upon seeing him deem him too
young, he is ordered to return to his home and wait awhile till his
heart has become more wise. For this ceremonial the godparents and
the boys assemble in the Kiva of the North. Each boy in turn takes his
position to receive his whipping, which is necessary for initiation.
The godfather, standing, bends his right knee, which the boy clasps,
bowing his head low. The godfather holds the two ends of the
blanket and buckskin tightly around the boy, while each of the four
Sai-[=a]-hli-[=a] in turn give him four strokes across the back with
a bunch of the yucca blades. Two of the K[=o]-y[=e]-m[=e]-shi stand by
and count the strokes; the others are in the plaza outside, indulging
in their primitive games, which excite much merriment among the large
assemblage of people. After each boy has received the chastisement and
all are again seated, the four Sai-[=a]-hli-[=a] pass in turn to each
boy. Each one taking off his mask, places it over the head of the boy,
handing him his Spanish bayonets. The boy strikes the K[=o]k-k[=o]
once across each arm and once across each ankle. The K[=o]k-k[=o] does
not speak, but the boy is instructed by his guardian, who talks to him
in a whisper, telling him not to be afraid, but to strike hard. The
eyes of the boys open wide as the K[=o]k-k[=o] raise their masks and
for the first time familiar faces are recognized. The K[=o]k-k[=o]
leave the kiva after revealing their identity to the children, and
running, around the village use their switches indiscriminately, with
a few exceptional cases. I saw a woman whipped, she taking the babe
from her back and holding it in her arms. This woman requested the
whipping that she might be rid of the bad dreams that nightly troubled
her. After the Sai-[=a]-hli-[=a] leave the kiva the children are
called by the priest of the K[=o]k-k[=o] and told to sit in front of
him and the other priests, including the High Priest of Zuni. This
august body sits in the kiva throughout the ceremony. The Priest of
the K[=o]k-k[=o] then delivers a lecture to the boys, instructing them
in some of the secrets of the order, when they are told if they betray
the secrets confided to them they will be punished by death; their
heads will be cut off with a stone knife; for so the K[=o]k-k[=o] has
ordered. They are told how the K[=o]k-k[=o] appeared upon the earth
and instructed the people to represent them. The priest closes by
telling the children that in the old some boys betrayed the secret
and told that these were not the real gods, but men personating the
K[=o]k-k[=o], and when this reached the gods the Sai-[=a]-hli-[=a]
appeared upon the earth and inquired for the boys. The people then
lived upon the mesa t[=o]-w[=a]-yael-laen-ne. The mothers declared they
knew not where they had fled. The K[=o]k-k[=o] stamped his feet upon
the rocky ground and the rocks parted, and away down in the depths of
the mountain he found the naughty boys. He ordered them to come to
him and he cut off their heads with his stone knife. This story is
sufficient to impress the children that there is no escape for them if
they betray the confidence reposed in them, for the K[=o]k-k[=o] can
compel the rocks to part and reveal the secrets.