Worship, as we understand it, is not an appropriate term to use in describing the Indian's methods of approaching his heavenly beings. In the elaborate Katcinas, however, we see an advance in the amount of dramatization, or an attempt to represent a story or parts of it.
MEANS OF DETERMINING THE TIME FOR CEREMONIALS Among the Hopi Indians there are priests (tawawympkiyas) skilled
However, these epochs were observed not from the position of the sun at noon, but from the east and west, or the points of the horizon. However, there is every evidence that the time of day was early indicated by the altitude of the sun, the connection of the altitude at noon with the time of year was subject to observation on the horizon.
CLASSIFICATION OK CEREMONIALS
Some of the Katcinas have nine days' ceremoQials, counting the composition and the linal purification. 204 TUSAYAN KATCINAS [eth.akn.15 Tliere is a similar uniformity year by year in tlio time of tlie celebration of the clothed or elaborate Katciiias called Niin;iii, Powami'i,.
DISCUSSION OF PREVIOUS DESCRIPTIONS OF KATCINAS Our exact knowledge of the character of the Hoi)i Katciiuis dates
Theoretically, this would not be expected, as the Farewell Katcina is universally said to be a celebration of the departure of these individuals to their distant homes, an event that does not occur at Dano. He described the musical(?) accompaniment of the dance with the scapula of an animal rubbed across a "round piece of wood." He likes-.
CLASSIFICATION OF KATCINAS
The first four Katcinas bear a striking yet alien resemblance to the jSTavaho Etsutiicle.^ The word p(ikomatii is dittieult to translate, but''pet''sees a good rendering. A Navaho woman speaks of a favorite child as .. cili" ; a man calls his pet horse cili", and the shaman designates his fetich emblem by a nature god"; an Ilopi calls his dog poko.
FEVVKE9] COMPLETE AND ABBREVIATED KATCTNAS 267
ELABORATE KATCINAS
FBWKES] THE SOYALUNA CEREMONY 269
Lesma had piled against the ledge of this part the stack of kivaa corn, two or more ears of which had been contributed by the maternal head of each family in the pueblo. In the space between the top of the wheat and the roof sticks were placed, and to these sticks were fixed many artificial flowers, with a diameter of 5 centimeters, placed together, but not in regular lines. The sound was short, repeated four times, and then the head settled back down on the lower edge of the earth shell.
This was followed by the dramatization of the conflict between many powers, possibly representing other deities hostile to our benevolent father, the Sun. In light of this theory, the return and departure of the Katcina had significance. new meaning, and perhaps considered a modified solar myth.
THE RETURN KATCINA CEREMONY 273
No Moon is accompanied by elaborate rites performed by either the Snake-Antelope or Flute Brotherhood, the society that observes it is the one that will give its own festival on the No Summer Moon of the same year. They extend over several days and seem to be entirely distinct from the lleturn Katcina celebration. This ceremony is one of the most elaborate in which the Katchmas appear, and for a better name may designate a renewal^.
Just after them came a band of Tatcii'kti, who sang and danced on the roof of the kiva. Ahii'l bent down before it and drew a vertical mark of meal on the inside of the front of the hatch, on the side of the entrance opposite the ladder.
FEWKES] THE POWAMU CEREMONY 279 aud placed the cones in two piles, but even tlien none of the girls suc-
The Tatcii'kti went out from the Alkiva this morning
During the morning the Tatcii'kti went to Wala to
They were mostly led around each of the jn llano kiva chapels, singing and beating each other, and were sprinkled with food by the kiva leaders. Proceeding to Sitcomovi, they went to the entrances of the kivas of this j)ueblock, and were sprinkled with food by the chiefs while they sang their curious songs, accompanied by a stamping of the feet and a whirling movement of the body. Pauwatiwa, Intiwa, Tcosra and Soy(iko sprinkled them with meal, and the frightened invited the women given to them. to approach with wood, which they did, sprinkling the individual Tatcii'ktis with meal.
Their masks were then harshly removed and put in a bag, tied in a bundle and carried to Wikyiitiwa's house. Most of the food they received was taken down to the Alkiva, which was the meeting place of the Tatcii'kti at this time.
This was called the first ceremonial day of the PowA-
A dialogue, the real purpose of which was to announce to the children that the Natiickas had arrived, was continued for five minutes, and Hahawe then went down the ladder; The Natackas and Hahaiwiiqti took off their masks and all went to sleep. They all had buckskin leggings and wore a fox skin around the bottom of the mask; two large buckskins hung like cloaks over the right shoulder. The group of Tewa personifications went to every house in that pueblo and then to the houses in other villages where Hano men have married.
Groups from other towns go first to the houses of their pueblo and then to the houses in other villages that the Mlieremen have moved to by marriage. Janiianj30— Between 7 and 8 o'clock M'ik(jkuitkatcina came out of Alkiva, went round Walpi to the east end of the pueblo, and then down the north lane, past Tntiva's house, under the passages back to Alkiva.
FEWKES] THE POWAMU CEREMONY 283
In the case of a little girl who showed more than ordinary fear, he simply turned his yucca over her head without touching her and then moved away; but on the arms and legs of the adult she laid her whip without restraint. February 4.—This day the manufacture of tihus (dolls) continued in all kivas, and there was a continuation of the ic])plastering and decoration of the walls of these rooms. Shethen set down the tray and went to the north side of the room, while the man retreated to the south side.
After being sprinkled with meal, they began to sing, and the couple in the center on the west side joined hands and held them above their heads - the female with the palm facing upwards, the male with the palm downwards and lingered nearby. The distributing Ivatcinas of the Nacabki were two Niiviiktcinas, and the same did this task with the dolls in the Modkiva.
FEWKES] FEATURES OP ABBREVIATED KATCINAS 295
Early in the morning of the next day, the masks and images of Siociilak were restored and brought to a spring called Kwafiwaba (sweet water) located on the Zuhi trail south of the mesa. The bulging beak of the face had a movable lower jaw that was hinged and manipulated with string. Led by two conductors, the procession ascended the path to the top of the meze and from there marched into the main courtyard of the Si-.
The Katcina chief, lutiwa, and a man personifying E(itot()- then drew four circles with intersecting lines of flour on the ground at the north side of the court in the positions indicated. ;eology, Vol. II, Xo.1) .
FEWKES] PRELIMINARIES OF THE PAWIKKATCIN A. 299
300 TUSAYAN KATCINAS [ETH,ANN.15nas and fem' Katcinamaiias, and the meshes of botli are ilhustiatedIn nas and fem' Katcinamaiias, and the meshes of botli are ilhustiatedIn figures 43, 14 and 4"j, wliile they are one of the de stalfs. rei)ie-. An interesting feature which I had never seen before at Tusayan abbreviated Katcinas was the uniuasketldan(;e in the kiva.-. The secret ceremonies in the kiva were as follows: The three priests who had previously bathed their heads in their own houses, made i);ih()S and luikwiikwocis.
Two of the treatises made four .. prayer-sticks similar to those described in the \\'al])i ceremony, and one made together with a single p4ho. At the same time as the puhos were made, twenty-three nawiikwocis were also made for the Katcinas and five for the Katcinamanas.
PAWIKKATCINA PARAPHERNALIA 301 At midday food was passed down into the kiva, but before partaking
PAWIKKATCINA PARAPHERNALIA 301 At noon the food was transferred to the kiva, but before it was eaten. it ill front Ziifiis, ami liiially all smoked tofjetber. They danced first on the south, then on the east and finally on the west side of the square, omitting the north side. When the people of another place visit the holy place, the hosts usually amuse themselves by preparing the food and do not see the visitors going from house to house enjoying pikama (brandy) and other delicacies.
The celebration of the Anakatcina in Hano, in the Niman of 1892, provided me with the following additional information, in addition to that already mentioned in the description of the Afia of 1891. Since there was never any record of the ceremonial deposit of offerings to the wind has been published, the following comments are given in addition.
COMPARATIVE STUDY OF KATCINA DANCES IN CIBOLA AND TUSAYAN
Eg. are the five oldest Tusaya pueblos of which we have accounts in the earliest records, Awatobi, Walpi, Miconinovi, Cunopavi, and Oraibi.- Awatobi was destroyed in 1700, leaving only four original communities in Vargas' time. It is not a matter of knowing everything .. by intimate knowledge of one; but each branch, even individual pueblos, must be examined separately before an adequate conception of the character of the pueblo type of mythology and ritual can be obtained by comparative knowledge. It does not follow, except within certain limits, that the most primitive pueblo to-day show in their survival a better picture of the character of life in another pueblo than the existing state of things in the latter.
306 TUSAYAN KATCINAS [etji.axn.15 . inour approximation to a true conceptiuM of the piiiiiiivc piiL'blo culture. The culture that was revived was original, but could never be identical to the time before Coronado.
ZUNI AND HOPI CEREMONIES 307
The name of the celebration and the use of /uni words in it both point to this conclusion. There are many similarities which point to this fact, and although we do not yet know anything about the secret observations connected with it, I suspect that there is a similarity between them and those described in the Mofikiva. Dolls in imitation of the Heemashikwi are again contained in the catalog of Colonel James. Stevenson's collection of Znni in 1881, and I have no doubt that it will be found to have been formerly, and possibly still survives, at the celebration of this dance at Zuni, the characteristic custom of distribution in Tus. dolls as gifts at the departure of the Kachinas.
Mrs. Stevenson has given brief descriptions of some of the Zuni Ki'ikos and figures of their masks. The Siiliimobias of the dirty world ((uarters correspond in color to those assigned to the same points by the Flopi, except those for the above and the below.
FEWKES] ZUNI AND HOPI CEREMONIES 309
The esoteric societies of the Zuni, according to Mrs. Stevenson, "with but one or two exceptions have nothing to do with anthropomorphism. In this particular there is certainly a marked difference between the conceptions of the rites in Tusayan and those attributed to the Cibolans be attributed." In general, as some writers have said, the use of the mask transforms the wearer into a deity designated by its symbolism, 'and consequently the dead, we may' theoretically suppose, thereby tlierc.
The Hopibel believe that Zuni's spirit body goes to a sacred place near Saint Johns, called Wenima. There the dead were to be transformed into Katcinas, and the jilace is known to be one of the homes of these persons.
