ADMINISTKATIVE REPORT CI 



and Di- J. Walter Fewkes was placed in charg-e. During the 

 exploration a valuable collection ^^■as made and transferred 

 to eastern United States, and at the same time systematic 

 researches were carried forward concerning the beliefs, sym- 

 bols, and ceremonials of the people. Many of the results of 

 the later researches have been made public ])j Dr Fewkes in 

 different publications; the matured results of one of the lines 

 of study are incorporated in the accompanying paper. 



In some instances the use of aboriginal terms is iinavoidable 

 in the description and discussion of aboriginal customs, since 

 the more highly difterentiated terms of civilized language fail 

 to express primitive ideas. The word "katcina" is an example. 

 Its primary significance can be grasped only when the mytho- 

 logic system of its users is understood. Among the mystery- 

 loving and devout Pueblo Indians many deities are venerated 

 or worshiped, and most of these are arranged in grades or 

 ranks; i. e., in a vague thearchy. Among some, at least, of the 

 tribes the deities of first rank are held to be antln'opomorphic 

 or zoomorphic at Avill, though in fundamental conception they 

 seejn to personify the greater objects of nature. Subordinate 

 to tliese there is commonly a series of beast-gods, which are 

 considered zoomorphic, though possessed of mystical powers 

 far transcending those of existing animals; and there are usu- 

 ally still lower orders of deities, both animate and inanimate, cor- 

 responding with mystical potencies imputed to various bodies. 

 Primarily the katcinas of the Tusayan people seem to be 

 deities of the second order, or beast gods, which may be sym- 

 bolized by animals or their representations, but which the 

 believer regards as possessing mystical powers, includhig the 

 control of natural phenomena and human affairs, either directly 

 or through coalition with other deities. In addition to this 

 primary meaning, a multitude of secondary meanings cluster 

 about the term. It is applied to the priest or dramatungist 

 who represents the deity in the ceremonial; to the mask sym- 

 bolizing the deity; to the statuette symbolizing the drama- 

 tui'gist; to the ceremonial in honor of the deity, and perhaps 

 to the place at which or the time during^ which the cere- 

 monial is performed. To understand fully these multifarious 

 secondary meanings, it is necessary to realize something of 

 the crude and ill-differentiated ideation of the primitive man 



