HOPI KATCINA ALTARS—FEWKES 479 
their sun-prayer-stick making in July, the Zui in December, or at 
different solstices. The Hopi say that they derived their celebration 
from the Zufi (see Fifteenth Ann. Rept. Bur. Amer. Ethnol.). 
When this interesting ceremonial is performed at Sitcomovi the 
Calako maids do not appear, and the four giants with avian sym- 
bolism apparently personate a sun drama, but as a derivative from 
Zuhi we must await an interpretation of the original for conclusive 
evidence of its meaning. 
The images of the altars as well as symbolic designs depicted 
upon them show us that fructification, growth and maturing of 
corn, and rain clouds are predominant in representations on Niman 
Katcina altars. 
I have not offered a suggestion in regard to the identity of the 
strange being, Tunwup, nor am I quite sure that he can be inter- 
preted, but I strongly suspect that he is none other than the Sun, a 
worship of whom pervades the whole Katcina ritual.” 
The element which predominates in the worship at the Powamu 
ceremony is the fructification of germs; and as beans figure so con- 
spicuously in it as symbols, its popularly called the “ Bean Plant- 
ing,” while a ceremony following it is Paliiliikonti,?* in which corn is 
sprouted, is called the “Corn Planting.” As in Hopi conceptions 
the Sun is father of all life, a ceremony called the Powalawu, appro- 
priate to the object or aim of Powamu, precedes the planting of 
beans in the kivas. The ceremony is strictly a part of Powamu, 
showing it is a form of direct sun worship. In it a special sun altar 
is made of a sand mosaic upon which, during ceremonial songs, a 
tray of meal composed of all kinds of seeds used by the Hopi is 
copiously sprinkled on the picture of the sun; medicine water is then 
thrown upon the same to typify the rains which under the sun’s 
action causes these seeds to germinate and grow. 
My comparative study of the Hopi Katcina altars has therefore 
led me to the following conclusions: Their symbolism, whether in 
pictures, rites, or of images, refer to two elements, or supernatu- 
rals, which control rain and growth of corn. The latter are male 
and female, representing the sky god and the earth goddess, the 
= He is intimately connected with the “ flogging ’”’ ceremony, when children are “ intro- 
duced ”’ to the Katcinas (see Fifteenth Ann. Rep. Bur, Amer. Ethnol., pp. 283-284). The 
radiating crown of feathers and the two horns on the head, together with the symbol on 
the forehead, ally him with Calakotaka (male Calako) whose kinship with the Sun-bird 
is elsewhere referred to. Tunwup appears to be a local name of this worthy in Walpi 
kivas. 
73—n the so-called “screen drama” of this ceremony, we have pictures of the Sun 
painted on disks. On the theory that Palliliikonti is a fertilization ceremony, it would be 
explained as referring to corn, and the thrusting of the snake effigies through openings 
closed by Sun-disk symbols connected with this event. 
