ILLUSTRATIONS
Page | ||
|---|---|---|
| Plate [CIV.] | A, Shield with star symbol; B, Soyáluña shield with star and unknown symbol; C, Symbolic sun shield | 262 |
| [CV.] | The Natácka ceremony at Walpi | 267 |
| [CVI.] | Hahaíwüqti, Natácka, and Soyókmana | 272 |
| [CVII.] | Doll of Cálakomana | 278 |
| [CVIII.] | Katcina mask with squash-blossom appendage and rain-cloud symbolism | 286 |
| [CIX.] | Doll of Cálakomana (mistakenly given on the plate as Cálakotaka) | 294 |
| [CX.] | Head-dress of Alosaka | 301 |
| [CXI.] | A Powámû mask | 306 |
| Figure [39.] | Tablet of the Palahíkomana mask | 262 |
| [40.] | The Áñakatcina | 294 |
| [41.] | Maskette of Áñakatcinamana | 295 |
| [42.] | Position of celebrants in the court of Sitcomovi in Síocálako | 298 |
| [43.] | Mask of Pawíkkatcina (front view) | 299 |
| [44.] | Mask of Pawíkkatcina (side view) | 300 |
| [45.] | Mask of Pawíkkatcinamana | 301 |
| [46.] | Staff of Pawíkkatcina | 301 |
| [47.] | Helmets, ear of corn, and spruce bough arranged for reception ceremony | 302 |
| [48.] | Symbolism of the helmet of Húmiskatcina (tablet removed) | 307 |
THE GROUP OF TUSAYAN CEREMONIALS CALLED KATCINAS[1]
By Jesse Walter Fewkes
INTRODUCTION
In their use of the word Katcina[2] the Hopi or Moki apply the term to supernatural beings impersonated by men wearing masks or by statuettes in imitation of the same. The dances in which the former appear are likewise called by the same name which with the orthography “Cachena” is used in descriptions of these dances in the valley of the upper Rio Grande. The present use of the term among the Tusayan Indians leads me to consider it as almost a synonym of a supernatural being of subordinate rank to the great deities. Ancestral worship plays a not inconspicuous part in the Hopi conception of a Katcina.
When we endeavor to classify the ceremonials which form the ritual practiced by the Tusayan villagers, the subject is found to be so complex that it can be adequately treated only by the help of observations extending through many years. The plan which I have followed in my work, as will be seen in previous publications, has been to gather and record data in regard to the details of individual observances as a basis for generalization.