DRAWN BY MARY M. MITCHELL.
A. HOEN & CO., LITH.
4. The Wüwütcímti. The Naácnaiya, of which this is an abbreviated observance, has been described.[24] One of the most prominent events is the ceremonial making of the new fire; and as this is in a measure distinctive of these two, it is proper to designate them the New Fire ceremonies.
In essentials the Naácnaiya and the Wüwütcímti are the same, but the former appears to be of less constant appearance and more complicated. In it, as elsewhere described, the statuette of Talátumsi is brought into the pueblo, but in the abbreviated form offerings are made at her shrine down the trail. During the making of the new fire Ánawita,[25] personifying Masauwûh, is hidden behind a blanket held by two assistants.
The second group, called the Katcinas, which may be divided into two smaller divisions, known as the elaborate and the abbreviated, fills out the sequence of religious ceremonials between the Soyáluña and the Nimánkatcina. These celebrations are distinguished from those of the former group by the presence of masked personages to whom is given the name of Katcinas. By the use of these masks or helmets the participant is supposed to be transformed into the deity represented, and women and children avoid looking at Katcinas when unmasked. The main symbolism of the deity is depicted on the helmet or head, and varies in different presentations, but the remaining paraphernalia is constant, whatever personage is represented.[26]
The mask (kü′ĭtü, head) is often addressed as íkwatci, “my friend or double.” Prescriptively it must be put on and taken off with the left hand.[27] It is of helmet shape, fitting closely to the head and resting on the shoulders. These masks or helmets are repainted at each presentation with the symbolism of the personage intended to be represented. They are ordinarily made of leather, portions of boot legs or saddles, and in one or two instances I have found on their inside the embossed or incised markings characteristic of Spanish saddles. Old felt hats are sometimes used in the manufacture of the simpler masks and those of the mud-heads are of coarse cloth. Few of the helmets now used give evidence of very great antiquity, although some are made of the skin of the bison. One can seldom purchase these helmets, as their manufacture is difficult, and instead of being discarded after use in one ceremony they are repainted for other presentations.
There is a similar uniformity year by year in the time of the celebration of the extended or elaborate Katcinas called Nimán, Powámû, Pálülükoñti, Soyáluña, and the Pa or Katcina’s return. Their sequence is always the same, but in the abbreviated Katcinas or masked dances this uniformity is not adhered to. A certain number of these are celebrated each spring and summer, but the particular abbreviated Katcina[28] which is presented varies from year to year, and may or may not be reproduced.
While Katcinas or masked dances do not generally occur during the interval of the nine days’ ceremonials (autumn and early winter), I have notes on one of these which indicate that they sometimes take place in this epoch.
On September 20, 1893, a Katcina called Áñakatcina[29] was performed in Hano after the Nimán had been celebrated in Walpi. Theoretically it would not be expected, as the farewell Katcina is universally said to be a celebration of the departure of these personages to their distant home, an event which does not occur at Hano. It would be strange if later observations should show that Katcinas are celebrated in other villages between the departure and return of these personages.