114 Field Columbian Museum — Anthropology, Vol. III. 



when asking the Katcina priest about this lately he said that Siima 

 must have made a mistake, which is not improbable, as that priest at 

 that time was quite old and feeble. 



While these things have been going on near and around the 

 Honani kiva, a number of different Katcinas have emerged from the 

 various kivas and are running through the streets, distributing to the 

 children the bows, rattles and tihus that have been prepared in all the 

 kivas during the preceding days.* When a Katcina has disposed of 

 all the presents entrusted to him he goes to the Honani kiva, is 

 treated in the same manner as the Hahai-i, Aototo and Aholi, receives 

 some meal and a naktvakwosi from each man in the Honani kiva (who 

 always break off a small sprig of cedar where such forms a part of the 

 costume) and then leaves the village on the same trail on which the 

 Hahai-i left and deposits the prayer offerings at the same place. 

 These Katcinas vary in different years; some, however, being always 

 the same ones. Following are some of the Katcinas, seen on these 

 occasions : the Hemis, Koyemsi, Tassap, Huuve (PI. LXVI a), 

 Anga, Hehea and others. Often two of the same kind may be seen. 

 When the last of the Katcinas has left, the men in the kiva arrange 

 themselves around the corn, beans and pine, obtained from the Kat- 

 cinas and smoke over these objects. They are then divided in as 

 many parts as there are men in the kiva; the Powamu priest utters a 

 short prayer over them, and then each man takes his small bunch home.. 

 I am told that these objects are placed on the piles of corn ears and 

 between the corn ears in the houses as a prayer offering, but I 

 have not personally observed that. 



But we must now follow the Aototo and Aholi Katcinas whom we 

 saw leave the kiva after having been asperged, smoked on and pre- 

 sented with prayer offerings. They first go to a house in the north- 

 west part of the village, the Aototo leading the way and constantly 

 sprinkling a little sacred meal before the Aholi. Before they reaoh 

 the house they stop and the Aototo makes a cloud symbol on the 

 ground consisting of a line of corn-meal, about two feet long and run- 

 ning across the path, and three lines of meal about a foot long run- 

 ning forward from this cross line. The Aholi steps onto this symbol, 

 shouts three times, slowly swinging the standard, the lower end of 

 which rests on the ground, from right to left, then turns around, 

 repeats the same performance and then follows the Aototo, who again 

 marks the path with corn-meal. Having arrived at the house, which 

 is said to be the birthplace of the man impersonating the Aototo,. 



*The children may then be seen all day playing with their presents, the girls proudly carrying 

 their tihus on their bacics. (See PI. LXVL) 



