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Titre : Annual report of the Bureau of American ethnology to the Secretary of the Smithsonian institution
Auteur : Bureau of American ethnology (Washington, D.C.). Auteur du texte
Éditeur : Government printing office (Washington)
Date d'édition : 1929
Contributeur : Powell, John Wesley (1834-1902). Directeur de publication
Notice du catalogue : http://catalogue.bnf.fr/ark:/12148/cb37575968z
Notice du catalogue : https://gallica.bnf.fr/ark:/12148/cb37575968z/date
Type : texte
Type : publication en série imprimée
Langue : anglais
Format : Nombre total de vues : 40082
Description : 1929
Description : 1929 (N47)-1930.
Description : Note : Index.
Droits : Consultable en ligne
Droits : Public domain
Identifiant : ark:/12148/bpt6k27660k
Source : Bibliothèque nationale de France
Conservation numérique : Bibliothèque nationale de France
Date de mise en ligne : 15/10/2007
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unseemly conduct. Above all "bis heart must be good. He must be kind and gentle with all his people.
The other impersonators, both the other members of the Saiyataca party and the 12 Ca'lako impersonators, share these responsibilities and restrictions, but to a lesser degree. They also are expected to observe the proprieties. Adultery, which usually is regarded lightly, is a grave offense among those appointed to impersonate the gods. However, hardly a year passes that one or another of thé appointees does not have to be publicly rebuked for this.~
When an offense of this kind is discovered, it rests with the impersonator of Saiyataca whether the offender shall be put out or publicly rebuked. He does not himself execute his judgment, for that would desecrate his sanctity. Hu-tutu, his bow priest, will do tbis for him. The rebuke is administered at the next monthly prayer stick planting, during the visit to the spring, in the presence of the other impersonators.
Saiyataca has responsibility also for the calendar. He must make observations of the moon and notify the father of the Koyemci and the other impersonators two days before.the date for the planting of prayer sticks. He must decide whether the first planting and kohaito shall be at the first quarter or at the full moon. Ail other plantings must be at the full moon. And he must use his discretion about the inevitable requests for postponement. In this matter he takes counsel with pekwin, so that the dates for CaFako may not conflict with those for the winter solstice, but the final decision rests with Saiyataca.
The impersonators of the Saiyataca party are generally chosen by the priests while the societies are holding their winter retreat. The priests will decide on a suitable man for the rôle of Saiyataca, and then fill the other offices (Hututu and the two Yamuhaktu; Cula-witsi is differently chosen) from the membership of his society, "so as to get men who are good friends and who will work well together. If their service is satisfactory they will be returned to office, provided they are willing to serve, after four years. The rotation of societies in the appointment of thé Eoyemci, as observed by Stevenson, probably arose in this manner. This rotation has never become so fixed in the case of the Saiyataca group. If, however, the group proves unsatisfactory for one reason or another, it will be passed over in favor of a new group.
In 1927 one of the Ca'lako impersonators was accnsed of having had improper relations with the wife of a kiva mate. This added the sin of incest to the wrong of adultery. Kiva mates are brothers therefore, aceordmg to Zuni social mies, he was lying with his own sister. The offense was discovered after Mhaito andat this JatedateitwouldhaTebeendmicnIt to get a substitute. Therefore Saiyatacamosonadecided not to remove the man from office. Hutntu, aecordingly, administered a scathmg rebmce at the next planting of prayer sticks. "But if it had been the wife of a 'valuable' man, they would surely have put him out." In 192S the katcina chief was compelled to rebute publicly the impersonator of Saiyataea for deserting his wife and quarreling with his mother-in-law.