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Sikya Cipikne, |
Yellow Cipikne. |
The men who personated these beings gathered about 4 p.m. at a house of the Badger clan on the Zuñi trail, far out on the plain—and there dressed, putting on their masks and other paraphernalia. They then marched in procession to the Sun spring (Tawapa), where they were joined by Walpi men, who came from the Moñ and Nacab kivas. Those from the Moñ kiva represented Helilülü, Kwahu (Eagle), Kwayo (Hawk), Macikwayo (Drab Hawk), Pawik (Duck), and many mudheads or clowns; those from the Nacab kiva contributed several personations of Tcakwainas. The procession, enlarged by these additions, re-formed and continued on up the mesa, under lead of the sun god personation, Pautiwa, past the Rabbit-ear shrine (Sowinakabû) to the Sun shrine, on the east edge of the mesa, midway between Walpi and Sichumovi. On their arrival there they re-formed in platoons and continued on to the latter pueblo.
The procession entered the pueblo about sunset, presenting a most barbaric appearance in the rays of light from the western sky. The numerous masked men walked in platoons, wearing painted helmets, those representing birds prancing backward and forward, raising their arms, to which feathers were attached to imitate wings; there were also platoons of men with painted bodies, wearing horned knobbed helmets closely fitting their heads, singing songs and shaking rattles. Prominent among all was a naked boy, painted from head to foot with spots of different colors. He was called Tcolawitze and carried in his hand a cedar-bark torch, one end glowing with fire. The most startling figure was perhaps that representing the Humis katcina, or rather the Zuñi supernatural of this name. He was accompanied by a relative, called their uncle (taamû), and two others known as the Avatc hoya or Little Spotted Ones. These danced together with a full chorus on the following day in the plaza of the pueblo.
There was also on this day a dance in which more than twenty men, personating the Duck or Pawik katcinas, appeared in line in the same plaza. The procession entered Sichumovi back of Anawita's house, continuing along the row of houses on the east side, toward Hano. Turning westward at the north end of the row it passed into the plaza of the pueblo, where it divided into four groups, each of which sought one of the houses of the four chief clans, soon to be mentioned, where receptions had been prepared.
At intervals along the route of their march through the pueblo six temporary shrines had been erected, consisting of a few upright stones inclosing a prayer-stick. Connecting these shrines a line of sacred meal
