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and thé masks are put away by the head men. (They are put in a little side room, the door of which is plastered shut.) The men who have impersonated the k'oBictaiya may not sleep with their wives for 18 days after the ceremony.
THE FIGHT WITH THE K'A"'TS'INA
This ceremony has not been held for many years. In former times it was held every five or six years, in the spring. It was referred to as EPa'~tsina nau'wa si' i dyu"usa, "K'a'~tsina are going to fight us." It is a dramatization of the myth of the fight at White House (q. v.), except that in the ceremony it is the k'a'~tsina rather than the people who are killed.~
When the time came to hold this ceremony the cacique told the war chief to notify the headmen of the five estufas, and to request their presence at Ts~tcunc k'a'atc (the head estufa, Mauharots) at a designated time. When they were assembled at Mauharots the cacique told them that it was time to reenact the fight at K'acik'atcut~ (White House) and requested each estufa to get as many young men as possible to serve as k'a'~tsina warriors. Then the headman of each estufa gets all of his men together. He tells them that they are going to have the fight and asks each young man if he is willing to be a k'a'~tsina warrior.
The pueblo is to be defended by the Antelope people (Kuutsi ha'notc) and thé O'pi (the Warrior Society). The Antelope people secure the services of boys and girls whom they have sponsored at k'a'~tsina initiations; they will help in preparations for the defense of the village. If one of these boys is going to serve as k'a'~tsma warrior, however, the Antelope people may not enlist his support. After preliminary councils the date for the fight is set. The war chief announces in thé pueblo that there will be a k'a'~tsina dance in eight days. Of course, the old folks know what is to happen, but all the children think they will receive presents, as at Natyati (the summer dance).
The young men who are to be k~a'~tsina warriors practice running and jumping, early in the moming and late in the evening, in preparation for the fight. They drink herb brew and vomit night and moming. Very early in the moming of the fifth day each one goes out to the mountains, barefooted, to get wood for prayer sticks. They eut eight sticks and retum to the village, arriving shortly after sunrise. They eat breakfast and retum to their estufas. That day is spent in making prayer sticks. While they are doing this one man at a time goes into a side room where the masks are kept. The three headmen are there. A mask is selected for him and placed on the Compare this with the ZuSi; Kyanakwe. This ceremony is not found at any other Keresan pueblo.