The characteristic symbolism is prescribed and strictly conforms to the legends. Explanations of why each Katcina is marked this or that way can be gathered from legends, but the continuous carrying out of the sequence of events in the life of any Katcina, or any story of creation or migration, did not appear in any abbreviated[6] Katcina which was studied. In this subdivision a dramatic element is present, but only in the crudest form. In the elaborate Katcinas, however, we find an advance in the amount of dramatization, or an attempt to represent a story or parts of the same. Thus we can in Soyáluña follow a dramatic presentation of the legend of the conflict of the sun with hostile deities or powers, in which both are personified.

I must plead ignorance of the esoteric aspect of the Tusayan conceptions of the Katcinas when such exists. This want of knowledge is immaterial, for the object of this article is simply to record what has been seen and goes no further. I will not say that a complete account of the Katcinas can be given by such a treatment, and do not know how much or how little of their esoterism has eluded me, but these observations are wholly exoteric records of events rather than esoteric explanations of causes. It is thought that such a treatment of the subject will be an important contribution to the appreciation of explanations which it naturally precedes.

Although it seems probable that the ritual of primitive man contains elements of a more or less perfect dramatization of his mythology, I incline to the opinion that the ritual is the least variable and from it has grown the legend as we now know it. The question, Which came first, myth or ritual? is outside the scope of this article.

Any one who has studied the ceremonial system of the Tusayan Indians will have noticed the predominance of great ceremonials in winter. From harvest time to planting there is a succession of celebrations of most complicated and varied nature, but from planting to harvesting all these rites are much curtailed. The simplest explanation of this condition would be, and probably is, necessity. There is not time enough to devote to great and elaborate ceremonials when the corn must be cared for. Time is then too precious, but when the corn is high and the crop is in sight, or during the long winter when the agriculturist is at home unemployed, then the superstitious mind has freedom to carry on elaborate rites and observances, and then naturally he takes part in the complex ceremonies. Hence the spring and early summer religious observances are abbreviated. Although the Pueblo farmer may thoroughly believe in his ceremonial system as efficacious, his human nature is too practical to consume the precious planting time with elaborate ceremonials. But when he sees that the crop is coming and harvest is at hand, then he begins the series of, to him, magnificent pageants which extend from the latter part of August until March of the following year.

It has been proven by repeated observations of the same ceremonials that there is great constancy in the way successive presentations of the ritual are carried out year after year. The inevitable modifications resulting from the death of old priests undoubtedly in course of time affect individual observances, but their ritual is never voluntarily changed. The ceremonials which I have here and elsewhere described were not invented by them to show to me, nor will any religious society of the Hopi at the present day get up a ceremony to please the white man. Each observance is traditional and prescribed for a certain time of the year.

TABULAR VIEW OF THE SEQUENCE OF TUSAYAN CELEBRATIONS[7]

The following tabular view of the sequence of ceremonials may aid in the study of the Hopi calendar, and indicate the ceremonials presented to us for classification:

A[8] Katcina’s return.
Powámû.
Pálülükoñti.

The abbreviated Katcinas commonly come in the interval, and vary somewhat from year to year.

B Nimán (Katcina’s departure).
Snake or Flute (alternating).
Lálakoñti.
Mamzraúti.
Wüwütcímti[9] (sometimes Naácnaiya).
Soyáluña.