[21] The American Anthropologist, Washington, April, 1892.
[22] Ibid., July, 1892.
[23] Erroneously identified as Cálako in my description and plates of the presentation of the Mamzraúti in 1891.
[24] The four societies who celebrate the Wüwütcímti are the Aálwympkiya, Wüwütcímwympkiya, Tataükyamû, and Kwákwantû.
[25] Chief of the Kwákwantû, a powerful warrior society. Among various attributes Másaüwûh is the Fire God.
[26] The body, save for a kilt, is uncovered. This kilt is white or green in color, with embroidered rain-cloud symbols. This is tied by a sash, with dependent fox-skin behind. Rattles made of a turtle shell and sheep or antelope hoofs are tied to one leg back of the knee, and moccasins are ordinarily worn. Spruce twigs are inserted in the girdle, and the Katcina carries a rattle in one hand. This rattle is a gourd shell with stones within and with a short wooden handle.
[27] The left hand is always used to receive meal offerings and nakwákwocis, and is spoken of as kyakyauĭna, desirable. The right hand is called tünúcmahtu, food hand.
[28] The word Katcina, as already stated, is applied to a ceremonial dance and to a personator in the same. The symbolism of each is best expressed by the carved wooden statuettes or dolls, tíhus, many examples of which I have described in my article on “Dolls of the Tusayan Indians” in Internationales Archiv für Ethnographie, 1894. Profitable sources of information in regard to the symbolic characteristics of the Katcinas are ceramic objects, photographs, clay tiles, clay images, pictures on altars, etc. All pictorial or glyptic representations of the same Katcina are in the main identical, with slight variations in detail, due to technique.
[29] For a description of the Áñakatcina see Journal of American Ethnology and Archæology, vol. II, No. 1.
[30] I have also seen visors of this kind, and an old priest of my acquaintance on secular occasions sometimes wore a huge eye shade or visor made of basketware. The helmet of the Humískatcina bears a willow framework which forms a kind of visor, and if, as I suspect from the “large pasteboard [skin over framework or wooden board] tower,” it was a tablet or nákci, the personification mentioned by Ten Broeck may have been a Humískatcina. In May, 1891, I observed a Humís, but there is no reason from the theory of the time of abbreviated Katcinas to limit it to May. It might have been performed in April equally well. The Katcinamanas were not observed by me to wear such visors as Ten Broeck observed.