PARSONS] ISLET A, SANTA ANA, AND AGO MA 69
The tsatio hocheni is also, as might be expected, in charge of the communal hunts, 1 building the preliminary fire. There are also hunting officials, shaiyaik, who know hunting songs and how to make hunt prayer-sticks. My informant did not consider them to be cheani. Formerly there were the u'pi*, the scalp-taking warrior organization, but now "they are all gone."
About the k'atsina, my informant was almost as reticent as about the cheani. Women are never made k'atsina. The age of " making new k'atsina" i.e., of initiation appears to be later than I once heard 2 it is seventeen or eighteen or even later. As I mentioned the different sets of k'atsina figuring at Laguna it was acknowledged that they figured also at Acoma gopeuts (or hema- tatsi, Zuni kokokshi or upikaiupona) , waiyush (Duck, Zuni muluk- takya), kaiya (Mixed. Zuni, wotemla), hemish (Zuni, hemushikwe) * The existence of gumeyoish (Zuni koyemshi, the masked clowns) and of shonata* who corresponds to shulawitsi 5 of Zuni was also admitted. Chapio' ', being a maskless Mexican 6 figure, was men- tioned more freely. He rides a horse, a real horse, not a mock pony as at San Domingo.
NEW YORK CITY.
��: " Notes on Acoma and Laguna," p. 173.
2 "Notes on Acoma and Laguna," p. 174 n. i.
3 The chakwena I overlooked.
4 The impersonator is always a Corn clansman. Shonata "belongs to the Corn clan." The same man habitually impersonates. When he dies or were he sick or absent another Corn clansman volunteers.
5 Formerly at Laguna there was another mask, shuraidja, that seemed, in name at least, to correspond even more closely.
6 At Laguna I have heard a mother threaten a boy under two with chapio'.
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