COMPARATIVE STUDY OF KATCINA DANCES IN CIBOLA AND TUSAYAN

304 TUSAYAN KATCINAS

[etii.ann.15 sliriiu's situated at cardinal jioint.s, l)c';;iiiiiinj; at tlie <>a.st.' Tlic Ilopi bi'^iu their (•crfinoiiial circuit ordinarily at ^tlic north, but theTewa. ^it

would

seem, place tlieir oftering.s in the following order: East, north- west, southwest by south, southwest, southeastby east, southeast.

In the interval between twoof the dances, while the Katcinas were

unmasked,

and had halted under an overhanging rock on the trail a few feetbelow

Hano,

^Iobserved a test ofendurance which I had nc'ver beforeseen. Kopeli,the

Snake

chief,took a bundleof yuccabranches, and ditiercnt volunteers from the JCatciiias, stej)|)ing up to him, first

held out onearm, then theother; Kopeli struck the outstretched limb with

more

orless force,

and

at the conclusion presented his

own arm

and naked l)0(ly forthis trying ordeal.

The

Anakatcina ^is illustrated in tigiire4ii.

COMPARATIVE STUDY OF KATCINA DANCES

IN

CIBOLA AND

^EWKEs]

COMPARISON OF PUEBLO BELIEFS 305 Although

they

may

not reproduce

some

of these ceremonials in the form celebrated

by

the Hopi, it is not clear to

me

that

some

of those

which

theyobserve

may

not bedifferentiations of the

same

ceremony, as I

have shown

iu

my

accounts of the

women's

dances.' There is a

marked

similarityin

many

of the myths, which

would seem

^to imply resemblances in ritualisticdramatizations of the same.

It is possible to verify historical data

and

le^^eudary history

by

a studyof the

same

ceremony. For instance, the iive oldest

Tusayan

pueblosofwhich

we have

accountsinthe earliest records areAwatobi, Walpi, Miconinovi, Cunopavi,

and

Oraibi.^-

Awatobi was

destroyed in 1700,so thatbut fouroris^inal communities of the time of

Vargas

still

remain. Itis in these four

and

at Cipaulovi that the

Snake ceremony

is stillcelebrated,

and

Sitcomovi

and Hano

areascribed

by Hopi

legends to a nuichlater time than the first appearanceof the Spaniards; their

names

do not appear in theearly descriptions of the province.

Itis amistaken idea,

and

one which has led to

many

misconceptions, to suppose that

what

is true of one group of pueblos is true of all.

While

in a general

way

tlie

mythology and

^ritual of all

may

be said to

have

general resemblances, there is far from an identitybetween the ceremonials, for instance, ofthe

Hopi and

the Zuni, or those of the Ivio (irande jjueblos

and

Tusayan. It isnot a question of

knowing

all

by

an intimate

knowledge

of one; but each branch, even individual pueblos,

must be

investigated separately before

by

comparative knowl- edge

we

can obtain an adequate conception of the character of the pueblo type ofmythology

and

ritual. Moreover, thereis evidence that thisdifferenceexistedin ancienttimes,

and

whilethe differentiationof the

manners and

customsofdifferentpueblos

may have

been lessrapid in the pastthan today theywerefarfrom beingidentical. Itdoes not follow, except iu certainlimits, thatthe

most

primitive pueblostoday

show

intheirsurvivalsa better jjicture of the character oflife iu an- otherpueblo than the existing stateof things in thelatter.

To

recon- struct the probable character of the ancient culture

we must

trace similarities

by

comparative studies.

In a comi)arative study of the ceremonials of different pueblos,

it is important to decide whichare

most

primitive or nearest theabo- riginal condition

and

which are least affected

by

foreign influences.

The

purer thepresent aboriginal culture,the greaterworthwillit

have

'H('twina (Zuni,Owinahe),a Icindofthanksgivingdance,iadistinctly aZuGidance,andisao recog- nized bythe Hopi. I liav©seen photographs of thecelebrationatZuni"which bearsuch aclose resemblance, tothatcalledbytheHopitheHuwinathatinallprobabilitythetwoare identical. The

elaboratewardances celebratedat Zuniandtheobservances oftheTrieathood oftheBowat that puebloareverymuchabbreviatedinTusayan(East mesa),wheretheorganizationhas not thesame poweraswith theCibolaus.

^Cipaulovi, or the"Placeof Peaches,"wouhlnecessarilyhavereceived itsnameafterthosewho

brouglit peacliescameamongtheHopi. ItisIvnown that Sitcomoviwasa^latecolony ofAsapeople fromtheliioGrande, unitedwitliothersfrom Walpi.wliileH.anowasfoundedabout1700. TheCipau- lovi people, however,celebrate theFluteceremony,andthe Flute peoplecame^to Tusayanshortly aftertheSnake. Itwouldthus appear thatwehaveadatetodetermine that^tlie Flute peoplecame toTusayan^afterVargas(1692). Morti, in1782,saysthatthe peopleofXipaulovi(Cipaulovi)came from Xongopabi(ruGopavi).

15

ETH

20

306 TUSAYAN KATCINAS

^[etji.axn.15

inour approximation to a true conceptiuM of the piiiiiiiivc piiL'blo cul- ture.

Many

^ol' the l'iiel)Ios jjiactice a icli^^ions system wliieli

may

be rightly called aboriuiiial, Imt in

some

^it lias been modilied

by

outside iufluences. ¹ think no one, Ibr instance, would say that the jiresent Zuni customof burial in a churcliyaid

was

not due in part tothe inliu- ence ofCatholic, priests,for Spanishnarratives of three

and

ahalfceii- turiesagoare quiteexplicitin their statement that the Zufiis

burned

theirdead. ¹fone custom has been changed,

how

are

we

todistinguish the modilied from the primitive^? Itcan ^lie

shown

that strong influ-

ences

have

been used for the direct purpose of destroying the Ka- tcina worship. Take, for instaiu;e, Zuni, the least

changed

of all the pueblos except tliose of Tusayan. It is i)agan today,

and

probably never

was

profoundly modified

by

Christianity, but liomau ("atholic fathers, with the

avowed

determination to Christianize it, could not

have

lived therecontinuously forover acentury

and

caused the great nussions to be ^built without modifying the religious customs of the Zuniaus. It issaid that afterthe i)riests weredriven out the Pueblos returnedto theirancientpractices,but^it

must

be admitted thatno one Lasyet

shown how

thepureKatcinajn-acticeswerepreserved over three generations.

They

returned to an old worship, but

who

has evidence tosaythat^it

was

the

same

as tliat of their great-great-grandfathers?

In

some

instances thenativeshave verywillinglyadopted Christian teachings

and

the Christian God,believing that byso doingtheir

own

religion would necessarily

become

strengthened

by

an additionto their ])nnthenn. Such adoption, however,no matter

how

regarded

by

them,

made

a

permanent

impression on theirprimitive condition

by

changing their

mode

of thought

and

life.

They

^apparently

may have abandoned

all that the church taught;

but

what means

could

have

been used to restore the pure worshipof pre-Columbian times?

The

culturewhich

was

revived

was

aboriginal, butcould never be identical^' with that of the times beforeCoronado.

The

question then resolvesitselfintoahistoricalone

—

^whichpueblos

werethe

home

of Catholic priests for tlie shortest time,

and

in which were their intluences least powerful?

The

historian will of course answer the

Tusayan

pueblos,

and

ethnologycontributes her quota of facts to indicate that the jturest form of Pueblo ceremonials are

now

practiced by these villagers.

Although

there are severalceremonialswhichthe llopiclaim arenot performed atZuni,

and

conversely othersperformed atZuni which are notobserved in Tusayan,there is a similarity, differing in details, be- tween the

Koko and

Katcina dances close

enough

to

show

their iden- tity.

The

Ilopirecognize thisfact,

and

toproveit I needonlymention thatthe Ailakatcmain 1891

was

danced at Zuni

by some

oftlie Ilopi asa K(dvo. I

have

already pointed out theidentityofthe masks,para- phernalia,

and

songsof the Kokokshi, performed

by

the Zunians,

and

•1do notforamomentdonbtthatevenwhennominallyCliristinnizedthe successionofthechiefs inthe several sacerdotal societieshas not beenbrokennptoourtime.

BUREAU

OF

ETHNOLOGY.

FIFTEENTH

ANNUAL

REPORT. PL. CXL

A.HOEN &CO.. LiTH,

A POWAMU MASK.