124 Field Columbian Museum — Anthropology, Vol. III. 



mavee except, of course, the children who had not yet been initiated 

 into a religious fraternity. Here many men had in the meanwhile 

 dressed up as Katcinas, each kiva representing a different kind and 

 sometimes, as I understand it, the same kiva sent different kinds of 

 Katcinas. 



At Towanashabee the maidens had in the meanwhile arrived and 

 been dressed up as the Katcinmana that accompanies the Hemis, 

 Qfioqoqlom and other Katcinas. They were then conducted by one 

 of the Powamu priests to Kuwawaimavee, where they were handed the 

 tray with beans and then the procession was formed in the following 

 manner :* At the head of the line walked the kikmongwi who was 

 followed by the chaakmongwi, kalehtakmongwi, the Powamu priest, 

 the Aototo Katcina and the Aholi Katcina, in the order named. Then 

 came a so-called Tocauv or relieving Katcina, f so-called because they 

 occasionally relieve the Pachawo manas of the trays, which are said to 

 have been quite heavy. This Katcina was followed by a mana, the 

 two belonging to one kiva. Then followed another pair from another 

 kiva, then another, etc. The order in which the kivas were represented 

 is said to have been as follows : Sakwalanve (Blue Flute), Nashabe 

 (Centre), Tcua (Rattle Snake), Kwan (Agave), Hawovi (Descending or 

 Going Down), Tao (Singers), Hano (Hano), Wikolapi (Wrinkle) and 

 Pongovi (Circle). Each pair was, as I understand it, accompanied 

 by the different Katcinas from that kiva, who walked on either side 

 constantly shouting, some also carrying beans in hoapus (a deep 

 basket, carried on the back). On both sides of the procession walked 

 the inhabitants of the village. At short intervals the Tusauv Kat- 

 cinas would ask the manas : '■^Um nat ka manguuf ("Are you not yet 

 tired?") and if answered in the affirmative would take the tray and 

 carry it awhile. The Haaa Katcina (Katcina Mother) is said to have 

 kept somewhat at the head of the procession but without having con- 

 fined himself to a special place. 



Having arrived at Pachawo Nanasungoi (Pachawo Resting Place) 

 all halted, the trays were placed on the ground and all rested a few 

 minutes. This place is situated at the south edge of the village. 

 Soon the procession was again formed and proceeded to a plaza south 

 of the Honani kiva in the centre of which there is a small opening in 



*My informants diifer somewhat on this point, but the order here given is believed to be very 

 nearly if not entirely correct. Some claim the Powamu fraternity not to have been represented, 

 others that the Katcina priest also took part in the procession. 



tThe Tocauv Katcinas were always boys ormen that had been initiated into the Katcina order 

 during that Powamu ceremony. It is said that they might represent any kind of Katcina (such 

 as the Maalo, Hopi-Anga, Sio, having been noticed), but none of the so-called angry Katcinas. 

 Some claim, however, that formerly they had a special Tocauv Katcina. 



