The morning after the arrival of the Kaek-l[=o], those who are
to represent the K[=o]k-k[=o] prepare plume sticks, and in the middle
of the same day these are planted in the earth. The same night they
repair to their respective kivas, where they spend the following eight
nights, not looking upon the face of a woman during that period. Each
night is spent in smoking and talking and rehearsing for the coming
ceremony. The second day all go for wood, bringing it home on their
backs, for so the ancients did when beasts of burden were unknown to
them. The third day is also spent in gathering wood, and the fourth
day likewise. On the same day the ten men who are to personate the
K[=o]-y[=e]-m[=e]-shi, in company with the [t]S[=i]-[t]s[=i]-[t]ki
(great-grandfather of the K[=o]-y[=e]-m[=e]-shi), pass through the
village, inquiring for the boys who are to be initiated; before such
houses as have boys ready for this ceremonial these men assemble;
one of them enters the house and, greeting the mother of the boy with
"Good morning," inquires the name of her son. She replies: "He has no
name," and requests the K[=o]-y[=e]-m[=e]-shi to give him one. The
man then joins the group, repeating the words of the woman. In passing
from the kiva through the village the Indian screens his face with
a blanket, so as not to see the women as he passes. On the fifth
day they go on a rabbit hunt, the capture of but one rabbit being
necessary. The rabbit is carried to the He-i-i-que (or Kiva of the
North) by the [t]S[=i]-[t]S[=i] [t]ki, who, after skinning the
rabbit, fills the skin with cedar bark; a pinch of meal is placed for
the heart and the eye sockets are filled with mica; a hollow reed
is passed through the inside filling to the mouth.
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