FEWKES] EXPLANATION OF TERMS 253 



we outstrip our knowledge of facts if we ascribe to any one village or 

 group of villages tlie implication involved in the expression, "Father 

 of the Pueblos." Part of the Pueblo culture is autochthonal, but its 

 germ may have originated elsewhere, and no one existing Pueblo peo- 

 l)le is able satisfactorily to support the claim that it is ancestral out- 

 side of a very limited area. 



In the present article I have tried to present a picture of one of the 

 two great natural groups of ceremonials into which the Tusayau ritual 

 is divided. I have sought also to lay a foundation for comparative 

 studies of the same group as it exists in other pueblos, but have not 

 found sufticient data in regard to these celebrations in other villages to 

 carry this comparative research very far. Xotwithstanding these 

 dances occur iu most of the pueblos, the published data about them is 

 too meager for comparative uses. No connected description of these 

 ceremonies in other pueblos has been published ; of theoretical expla- 

 nations we have more than are profitable. It is to be hoped that the 

 ever-increasing interest in the ceremonials of the Pueblos of the south- 

 west will lead to didactic, exoteric accounts of the rituals of all these 

 peoples, for a great tield for research iu this direction is yet to be tilled. 



In the use, throughout this article, of the words "gods," " deities," and 

 "worship" we undoubtedly endow the subject with conceptions which 

 do uot exist in the Indian mind, but spring from philosophic ideas 

 resulting from our higher culture. For the first two the more cumber- 

 some term "supernatural beings"' is more expressive, and the word 

 "spirit" is perhaps more convenient, except from the fact that it like- 

 wise has come to have a definite meaning unknown to the primitive 

 mind. 



Worship, as we understand it, is not a proper term to use in the de- 

 scription of the Indian's methods of approaching his supernal beings. 

 It involves much which is unknown to him, and implies the existence 

 of that which is foreign to his conceptions. Still, until some better 

 nomenclature, more exactly defining his methods, is suggested, these 

 terms from their couveuience will still continue in common use. 



The dramatic element which is ascribed to the Katcina^ ritual is 

 more prominent in the elaborate than in the abbreviated presentations, 

 as would naturally be the case, but even there it is believed to be less 

 striking than in the second group or those in which the performers are 

 ^vithout masks. 



There exists in Hopi mythology many stories of the old times which 

 form an accompanying body of tradition explaining much of the sym- 

 bolism and some of the ritual, but nowhere have I found the sequence 

 of the ceremonials to closely correspond with the episodes of the myth. 

 In the Snake or the Flute dramatizations this coincidence of myth and 

 ritual is more striking, but in them it has not gone so far as to be 



1 "Soula" in the broadest conceptiou of the lielievers in Tylors animistic tlieory. 

 2The distinction between elaborate and abbreviated Katciuas will be sjiokeu of later. 



