The present ceremonials are in direct obedience to the orders and instructions given at the time of the appearance of the Kōk-kō upon the earth, and their masks are counterparts of the original or spiritual Kōk-kō (Plate XX). The Käk-lō rides, as of old, upon the backs of the Kō-yē-mē-shi, and he is the heralder for the coming of the Kō-lō-oo-wĭt-si. Arriving at the village in the morning, he divides his time between the kivas, there being six of these religious houses in Zuñi, one for each of the cardinal points, one for the zenith, and one for the nadir. In each of these kivas he issues to the people assembled the commands of the Kōk-kō and gives the history of the Käk-lō and the gathering of the cereals of the earth by the Sä-lä-mō-bī-ya. At sunrise he is gone. The morning after the arrival of the Käk-lō, those who are to represent the Kōk-kō 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 Kō-yē-mē-shi, in company with the [t]Sī-[t]sī-[t]ki (great-grandfather of the Kō-yē-mē-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 Kō-yē-mē-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]Sī-[t]Sī [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. The sixth day the inmates of the kivas again go for wood; the seventh day large Tē-līk-tkī-nā-we are made of eagle plumes; the eighth day is consumed in decorating the masks to be worn. As these people have not the art of mixing their pigments so as to be permanent, masks and altars have to be freshly decorated before using; and, when the masks are completely decorated, they, with the other paraphernalia, are carried on the same day by the men and youths who have to wear them to