492 ANNUAL REPORT SMITHSONIAN INSTITUTION, 1921. 



The following ceremonial calendar, beginning with the New Fire 

 in November, which opens the Hopi year, 2 contains a list of the im- 

 portant Katcina celebrations : 



1. Now Fire November. 



2. Winter Solstice. Return of the Soya! Katcina December. 



3. Abbreviated Snake or Flute ceremony on alternate 



years. Return of the Zufii Katcinas January. 



4. Return of Badger and other clan ancients February. 



5. Abbreviated Katcinas March- July. 



6. Departure of Badger and other clan ancients— July. 



7. Snake Dance or Flute on alternate years August. 



8. Basket Dances September-October. 



9. Tablet Dance from Awatobi* (now abandoned, 1922 )_ October. 



The composite nature and intricate social formation of any one 

 of the Hopi pueblos and the probability that each of the component 

 clans formerly had its own ancestor worship has rendered the 

 Katcina cult at the East Mesa very complex and the significance 

 of the dances difficult to explain. Where the clan has become very 

 much reduced in size, naturally its Katcina exhibition is corre- 

 spondingly limited and in some instances it is so small that it has 

 joined in the celebration of a more powerful family of nearest kin. 

 Thus in the Powamu or that called the Return of the Katcinas, 

 which is mainly controlled by the Honani (Badger) clan, we find 

 masked personages of several other clans. The return of the Soyal 

 Katcina is abbreviated and represented as a secondary or supple- 

 mentary part of the winter solstice rite. The nearest approach to 

 the unabbreviated original type of Return Katcinas, as shown in 

 Powamu of the Honani clan, occurs in January and is celebrated 

 by the descendants of the Zufii clans where the Katcinas with Zufii 

 affiliations and names are represented at Sitcomovi. The original 

 simplicity of the clan religion has been greatly modified by union 

 and consolidation in the pueblos of the East Mesa. 



It would appear that the Katcinas have a clan organization but 

 they do not all belong to the same clan, which naturally suggests 

 that the social condition of life in the underworld is similar to that 

 on this earth and organized in a like manner. Those who belong to 

 the Badger clan on earth are still members of the same clan after 

 leaving the mortal body. In other words each earthly clan has its 

 corresponding clan in the underworld and in representations of those 

 clans by masked personages the relatives are indicated by the same 

 names and symbols, a suggestion that may explain the existence of 

 very many kinds of Katcinas as well as the character of their per- 



2 This is not intended as a complete list of ceremonies at Walpi, which is published 

 elsewhere. 



•A ruined Hopi pueblo destroyed in 1700 A. D. by the other Hopi. Vide: 17th Ann. 

 Rept. Bureau American Ethnology. 



