HOPI KATCINA ALTARS—FEWKES 475 
included. The two prominent symbols are those representing rain 
clouds and growing corn, which are elaborated in the more com- 
plicated Katcina altars and may be regarded as embodying the 
two main aims of Katcina celebrations.*® 
COMPARISON WITH THE NIMAN KATCINA ALTAR AT WALPI 
The Walpi Katcina is next in simplicity to that of Cipaulovi. 
Tt has instead of a meal picture, however, a reredos upon which 
are depicted rain and rain cloud symbols, and the two supple- 
mentary uprights, with pictures of Tunwup referred to in the 
Oraibi altar. There are zigzag slats, symbols of lightning, and 
rounded sticks with emblematic corn designs, neither of which, 
however, is as complicated as at Oraibi. 
The Katcina tiponi is prominent, but there are no images on the 
altar, no basket with seeds and feathered sticks, and no crook with 
attached handle. While, therefore, the altar of the Walpi Niman 
Katcina is more complicated than at Cipaulovi, it is not as rich 
in accessories as that at Oraibi.** 
COMPARISON WITH THE NIMAN KATCINA ALTAR AT MICONINOVI 
The Katcina altar in this, the most populous village at the 
Middle Mesa, is simpler than at Oraibi, but more complicated than 
the Walpi representative. It has, in addition to the objects found 
on the Walpi altar, two idols or images, one on each side. The zig- 
zag sticks are lacking, but stone implements similar to those on the 
far simpler Cipaulovi altar are present. There are two emblems of 
maize, as at Walpi, and numerous sticks, representing growing corn, 
recall the same symbols of the Cipaulovi equivalent. 
It will be seen, therefore, that while it is the nearest of all to the 
Oraibi altar, an additional idol, the “ Mother ” or basket of seeds, 
etc., the crook (naluchoya), and the picture of Ho’katcina are 
unrepresented at Miconinovi. 
The two images of the Miconinovi altar are apparently the Little 
War God and the Germ Maid. There may be a doubt of the ac- 
curacy in identification of the latter, but she has the symbols of rain 
clouds on the head and in the hand. The other image has the parallel 
marks on the body, symbols of Puukonhoya, but it must be con- 
fessed that the same marks are found on the Cotokinungwu idol, 
10'The character of the public ceremonials of the Katcinas, even when abbreviated, as 
in the so-called rain dances, justifies the theory that their main objects are the two above 
mentioned. Even the clowns, a priesthood directly connected with Katcinas and absent 
in all other ceremonies, are concerned with the growth of seeds. 
It may be borne in mind that the same altar is made in Powamu and Niman, and 
whether called by one or the other of these names it is the same thing—a Katcina altar. 
