498 ANNUAL, REPORT SMITHSONIAN INSTITUTION, 1921. 



the same social condition as their posterity, as well as engage in the 

 same occupations and have the same customs; the different members 

 being indicated by symbols on their grotesque masks. 



In an ancestor worship of this kind no personality appears, no 

 particular ancestral individual or named ancestor is represented; in 

 fact, a Katcina is a generalized mythical conception which can not be 

 accurately identified, and is quite unlike the ancestor among the na- 

 tions of the Old World, where this worship is a most prominent fea- 

 ture. 



The most elaborate type of Katcinas are those of the Honani or 

 Badger clan, whose festival may be taken as an unabbreviated form. 

 The two great pageants of this clan are their advent in February and 

 their departure in July: the former festival is called the Powarmi? 

 the latter the Niman. Half of the year is given up to this cult and 

 no other great ceremony is performed in that epoch. The Palulu- 

 honti, or sun serpent dramatization of the Pathi people, which is 

 considered in my article on Sun Worship 7 occurs in March at the 

 vernal equinox. 



There are no other clan ancients whose advent, presence, and de- 

 parture are celebrated in the elaborate pageant of the Badger clan 

 here described, but others are sometimes represented by many actors 

 as in such popular dances as the Angya Katcina, the Heheya, E'umis, 

 and others. Individual Katcinas as Tcanau (fig. 5 /) also appear, 

 representing survivals of clan personators formerly powerful but 

 whose living clan representatives no longer exist; their clan is too 

 small to make any considerable representation of these personations. 

 It is not unusual to meet these in twos or threas, wandering around 

 the pueblos, especially at the time of the great Poioamu, when they 

 naturally congregate. 



A striking type of Katcinas is known as the Natachas 8 (pi. 7) , who 

 figure prominently at the celebration of the arrival of the Katcinas in 

 February. They are the monsters whose masks are in the special 

 keeping of the Asa clan, which came to the Hopi from Zufii, and their 

 appearance is confined to the East Mesa of the Hopi, there being no 

 representation of these monsters at the Middle Mesa or elsewhere. 



The masking, dress, and accouterments of the Natachas are shown 

 in the accompanying plate (pi. 7). They are represented in Febru- 

 ary, at the Powamu? when their performance may be described as a 

 spectacular episode. The Natachas make two visits to the rooms of 

 every important householder and at the time of their first visit thev 



« Tusayan, Katcinas, 15th Ann. Rept. Bureau of American Ethnology. 1897. 



7 Smithsonian Report, 1918. 



8 Tusayan Katcinas, loc. cit. 

 " Op. cit. 



