Memoirs of the American Anthropological Association Number 39 [Excerpt]

Pages 92-93; footnotes about pictographs and prayersticks near springs sacred to the Zuni; Zuni religious ceremonies.NUMBER 39 1933 AMERICAN ANTHROPOLOGICAL ASSOCIATION HOPI AND -ZUNI CEREMONIALISM BY ELSIE CLEWS PARSONS 'Reprinted with the permission of the American Anthropological Association KRAUS REPRINT CO Mill wood, New York 1976 92 AMERICAN ANTHROPOWGICAL ASSOCIATION [MEMOIRS, 39 ceremonial calendar at Zuni and among the Hopi. The so-called girls' dances among the Hopi will always be planned for Saturday and Sunday. 9. For the Kok'okshi dance see Parsons 2: 174,175; Parsons 12: 182,183. 10. This nine-day dance of Hilili is the longest stretch of dancing on record. 11. This term refers to the manoeuvre of passing from one house to another, the place of the retreating group of dancers being taken by an incoming group. It is the same dance pattern of successive replacement as appears in the Koko awia (Shalako) ceremonial. For a full account of the winter Koyupchonawe see Parsons 12. 12. Ts'awela, elder brother bow priest, did not take his place with Wayeku, younger brother bow priest, and the other Ashiwanni, because they would not appoint new ofiicers, Earnest and Nick. ' 13. See Parsons 2: 176. The first spring to be visited is Uhanna, because there the Shalako first appeared to the Ashiwi on their travels. (Cf. Stevenson 1: 86 N.e., N.g.) , The second spring is Alapatsa. See below. In June 1920, I visited this spring, conducted by a townsman who said the place would interest me because of the pictures on the wall. The spring is at the very head of a little canyon about five miles south of Zuni. The pictographs are of the pantheon-kachina, Sun, Stars, and over ' the whole southern end of the overhang of rock on which the pictographs are cut and filled in with black is a large, sprawling Horned water serpent. On the other end there are seven or eight prints of a hand in red and a small incised figure of a double shaft of lightning. This figure and the handprints look old, the other pictographs, ' new, perhaps because of the freshness of the black pigment. On a flat-topped rock on this cave-like ledge lay about thirty small stone images of Bear and of the kachina. All the kachina figurines represented heads, excepting three or four which represented the penis of Ololowishkya, a foot long, that of their father Koyemshi, and that of Shulawitsi, interesting evidence of the phallic character of these kachina. At a drop of , twenty feet or so below the cave was the slab shrine in which a hundred or more Shalako prayer-sticks were planted. Most of the sticks were all red, of greater length and diameter than the ordinary kachina stick, and dressed among others with eagle wing feathers. ' " Besides their monthly pilgrimages Shalako impersonators are supposed to go ' down to the river every evening to deposit wafer bread and to pray, standing. The heads of the Kachina society,' Komosona 'and Kopekwin, also do this. , , J,' 14. See Parsons 2: 235-237. ' , . 15. See Parsons 2: 212-213; Parsons 12: 187. 16. See Parsons 12: 183-184. 17. See Parsons 2: 239. According to a more recent authority, the retreats of ' the rain priests are not at new moon, but full-moon, and they "go in" only at the J~nuary, February, and March moons. ": . 18. See Parsons 2: 214; Parsons 12: 206. : 19. Introduced about 1904 from the Hopi. A group of Hopi came to Zulli to ,: dance it. ' , PARSONS] HOPI AND ZUllI CEREMONIALISM 93 20. Mu ettone (fetich) is sung about; but the ceremony is named from the movement of the girls' arms. The two girls and the youth who perform must be continent four days in advance. But the night of the ceremonials, the girls who have carried ettowe and the girl dancers stay in the ceremonial house without their families. In speaking of this my informant covered his mouth with his hand, a gesture of confusion the Zuni have in common with other Indians. Some measure of sexual license appears to have been practiced. (Parsons 2: 172.) 21. Temtemshi are Wotempla impersonations with a white mask on which bear claws are painted in black. The name is from a word the impersonation uses. 22. See Parsons 2: 229-235. 23. See Parsons 2: 216-219. 24. Same as Wuxe, but the mask is black (yaana) (?). 25. See Parsons 2: 212,213. 26. See Parsons 12: 200, 205. 27. Old ones, i.e. the Koyemshi. Alashikwe is the usual term of reference for the Koyemshi. 28. See Parsons 12: 192,193. 29. See Parsons 12: 177,178. 30. On April 13, 1932, I was in Zuni and saw the Shalako impersonators returning from their prayer-stick planting. With them were the impersonators of the Sayatasha group and of Shulawitsi, twelve in aU. They had squatted down on the south side of the River "where the road comes ~n," to don trousers and shirts. They crossed the bridge in silence (sometimes they sing) and scattered to their houses.Half- moon this night. (Cl. Parsons 2: 176.) 31. For the spring dances following the Koyupchonawe series, this year from March 26 to April 15, there is no descriptive term. 32. See Kroeber, 177, 178. The races of the Ii ttle boys, near town, are no longer run (1932). 33. See Stevenson 1: 324-338; Parsons 25. 34. Throughout the year every morning before sunrise the Pekwin waits for the sun at AIela (upright), a round stone in a field on the east side. Throughout the summer the Pekwin watches the sunset from Matsakya, the ruin on the hillock about two miles and a half east of Zuni. "Yatokya an kyakwine," the Sun his house, may be said either of Matsakya or of Alela. 35. In 1920 'Xatokya an weyachu occurred on June 1, and Laanchue on June 8. On June 4 the Pekwin had planted prayer-sticks. Two members of the Bedbug society also planted on June 4. On June 10, at night, the Pekwin went to the house of the Town chief to bid his group "go in." On June 11 the group cut prayer-sticks, and on June 12 they went into their eight day retreat (four days were given in an earlier account, erroneously).-At intervals of eight days the Pekwin goes in turn to the Paltok rain priests, the Onawa rain priests, ' the Koyemshi rain priests. Then two bow priests go to the Pekwin to bid him make his days, four days; finally, the Pekwin goes to the bow priests to order their four days. . 36. As would, no doubt, Antelope clanspeople, if there were any; but for on