254 TUSAYAN KATCINAS [kt.i. ann. I5 



C()iii]);iiable with relijjious diaiiiiilizatious of more cultured peoples. 

 Among the Katciiias, however, it is more obscure or even very limited. 

 AVliik^ an abbreviated Katciua may be rofjarded as a reproduction 

 of tlie celebrations recounted in legends of times when real super- 

 natural beings visited the ])ueblos, and thus dramatizes semimythic 

 stories, I fail to see aught else in them of the dramatic ekMuent. 



The characteristic symbolism is j)rescribed and strictly conforms 

 to the legends. Explanations of why each Ivatcina is marked this 

 or that way can be gathered from legends, but the continuous carry- 

 ing out of the secpienee of events in the life of any Katcina, or any 

 story of creation or migration, did not appear in any abbreviated' 

 Katcina which was studied. In this subdivision a dramatic element is 

 present, but only in the crudest form. In the elaborate Katcinas, how- 

 ever, we tind an advance in the amount of dramatization, or an attempt 

 to represent a story or parts of the same. Thus we can in Soyalufia 

 follow a dramatic jiresentation of the legend of the conflict of the sun 

 with hostile deities or powers, in which both are i)ersonilied. 



I nnist plead ignorance of the esoteric aspect of the Tusayan concep- 

 tions of the Katcinas when such exists. This want of knowledge is 

 immaterial, for the object of this article is simply to record what has 

 been seen and goes no further. I will not say that a complete account 

 of the Katcinas can be given by such a treatment, and do not know 

 how much or how little of their esoterism has eluded me, but these 

 observations are wholly exoteric records of events rather than esoteric 

 explanations of causes. It is thought that such a treatment of the 

 subject will be an important contribution to the appreciation of expla- 

 nations which it naturally precedes. 



Although it seems ]>robable that the ritual of ]>rimitive man <;ontains 

 elements of a more or less perfect dramatization of his mythology, I 

 incline to the opinion that the ritual is the least variable and from it 

 has grown the legend as we now know it. The question, Which came 

 first, myth or ritual ? is outside the scope of this article. 



Any one who has studied the ceremonial system of the Tusayan 

 Indians will have noticed the predominance of great ceremonials iu 

 winter. I-'rom harvest time to i)lanting there is a succession of cele- 

 brations of most complicated and varied nature, but from planting to 

 harvesting all these rites are much curtailed. The simplest explana- 

 tion of this condition would be, and probably is, necessit}^ There is 



^It would be interesting to know what relationship exists between abbreviated and elaborate 

 Katcinas. Are the former, for instance, remnants of more complicated presentations in wliich the 

 secret elements have been dropped in the course of time! Were they formerly more complicated, or 

 are they iu lower stages of cv(dution, gathering episodes which if left alone would finally make them 

 more complex 1 I incline to the belief that the abbreviated Katcinas are remnants, and their reduc- 

 tion duo topractical reasons. In a gener,il way the word Katcina mas- be translated " soul " or "deified 

 ancestor," and in this respect ailbrds most valuable data to the npholdera of the animistic theory. 

 But there are other elements in Tuaayan mythcdogy which .are not animistic. Jis Mogk has well 

 shown in Teutonic mythology, nature elements and the great gods are original, so among the Hopi 

 the nature elenu'Uts are not identitied with renutte .-uicestors. nor is there evidence that their worship 

 was derivative. As Saus-saye remarks, "Animism is always and everywhere mixed up with religion; 

 it is never and nowhere the whole of religion." 



