[90] Dolls of the Tusayan Indians, op. cit.
[91] The food is brought to each by wives, daughters, or other women of his household. This feast takes place in the open air, not as at Zuñi in the kivas.
[92] This is the only plaza large enough for a long line of dancers, and hence is ordinarily used.
[93] To these prayers he alone responds “Antcai,” right.
[94] The configuration of the mesa and the fact that the house walls rise almost continuously with the side of the cliff prevent the Katcinas dancing on the different sides of the pueblo, but in Zuñi the open spaces outside the village, in addition to the plaza in the heart of the pueblo, are used for dances as I have elsewhere described.
[95] See also Journal of American Ethnology and Archæology, vol. IV, p. 66.
[96] “Adventures in Zuñi,” Century Magazine, vol. XXV, p. 507 et seq.
[97] Several ceremonials are derived from Zuñi, while others are peculiar to Tusayan. The symbolism of the Síocálako and the Hopi Cálako is different. No girls (mánas) were represented in the Síocálako.
[98] All the women and children of this family had been moved to the mesa a few days before.
[99] Compare the crinoline hoops of the effigies of Pálülükoñûh (Journal of American Folk-lore, October-December, 1893).