The first celebration of the Katcinas in the spring, several months after their departure,[48] took place in that division of the year called the Pamüyawû,and is known as Mohti Katcínumyüñya, or “First Katcina assembly.” I have called it the Return Katcina. It follows directly after the winter páho making of the Snake-Antelope or Flute societies, which varies in character according to whether the Snake or the Flute society gives the presentation that year. In 1893 it followed the Snake páho making, and in 1894 that of the Flute. It may be called a composite, abbreviated assembly of Katcinas.
During the day Katcina masks were renovated in the kivas of the mesa, and there were visitations at all the kivas by the personators in the coming celebration. Women and children crowded the spectators’ quarters of these rooms, and the performances lasted from 10 oclock in the evening until 2 oclock of the following morning. Previously to the exhibition in the kivas, men personating different Katcinas visited the following points to make hómoya or meal offerings and to say appropriate prayers:
| Kiva | Katcina | Points from which prayers are made | Prayers directed, or meal thrown toward— |
|---|---|---|---|
| Moñ | Kütca anák[49] | S. W. Walpi | Nüvátikyaubi |
| Wikwaliobi | Coyóhim momoyamu | do. | do. |
| Nacab | Tcatca kwaína | do. | do. |
| Al | Popkotu | N. E. Walpi | Kicyuba |
| Tcivato | Mücaízru | do. | |
| Puvüñtcomo | Hüiki Hehéa | ||
| Kwinyáptcomo | Avátchoya mana | N. E. Sitcomovi | do. |
| Mónete | Tacáb | N. E. Hano | do. |
| Pendíte | Humís |
On the 24th of this month (Pa), as after the Snake ceremonials,[50] the Nüitiwa, or struggles of the maids with the men for bowls, etc., took place, except that in this instance it was a struggle with a Katcina and not, as in the Snake observance, between girls and young men.
From the foregoing table we learn that in the Return Katcina for 1894 the following[51] were personified:
- Kütca (white) aña.
- Coyóhim.
- Tcakwaína.
- Pópkotu.
- Mucaízru.
- Hü′iki.
- Hehéa.
- Avátchoya.
- Tacáb.
- Humís.
The accompanying clowns were the Tatcü′kti or knob-head priests. It is an interesting fact that in the celebration of the departure of the Katcinas the clowns took no part, but these priests were important additions to the Síocálako.
The celebration of the Return Katcina, which occurs in the winter Pa moon, is accompanied by elaborate rites performed by either the Snake-Antelope or the Flute fraternity, the society observing it being that which will give its celebration in the summer Pa moon of the same year. A description of these rites naturally falls in an account of the group of unmasked dances. They extend over several days and appear to be wholly distinct from the celebration of the Return Katcina. While these are being performed in the “upper world,” the complemental Flute or Snake observances are supposed to be taking place in the “under world,” where the summer Pa moon then reigns. Precisely the same relationship is thought to exist between the two as that between the seasons of the north and south temperate zones.
POWÁMÛ
This ceremony is one of the most elaborate in which the Katcinas appear, and for want of a better name may be designated a renovation[52] or purification observance. In the year 1893 it took place near the close of January and continued for nine days, and in a previous[53] article I have mentioned and figured the most striking personages, the monsters or Natáckas, who appear in its presentation (plates [CV], [CVI], [CXI]). There are, however, certain other personages new to students of Tusayan ceremonials who are introduced, and I have therefore thought it well to describe the presentation in extenso.