260 TUSAYAN KATCINAS [eth. ann. 15 



solstitial atnplitiKk's, and the equinoctial, lioiizoiital points, uncon- 

 nected with inii)ortant times to agriculturists, were not considered as 

 of much worth. There is every evidence, however, that tlie time of 

 day was early indicated by the altitude of the sun, althouf^h the con- 

 ne(;tion of tlic altitude at midday with the time of year was subordi- 

 jiated to observations on the horizon. 



CLASSIFICATION OK CEREMONIALS 



In attempting to make out tlie annual cycle of ceremonial observ- 

 ances, as determined by observations made during the last three years, 

 I recognize two groups, the difll'erences between which may be more or 

 less arbitrary. These groui)S are called — 

 I. The Katcinas. 

 II. The Xine days' ceremonials. 

 The former of these groups, which is the subject of this article, begins 

 with the Katcinas' return,' and ends with their departure (Ximan). 

 It is not my jjurpose here to do more than refer to the latter group, as 

 a short reference to them may be of value for a proper understanding 

 of the Katcinas. 



There are signllicant likenesses between ditferent members of the 

 series of nine days' ceremonials, and they may be grouped in several 

 pairs, of which the following may be mentioned: 

 I. Snake or Flute. ^ 

 11. Lalakonti and Mamzrauti. 



III. Powamfi and Paliiliikonti. 



IV. Wiiwiitcimti and Xaacnaiya. 



The likenesses are built on the similarity of the rites practiced in 

 both members of each pair. The Hopi priests I'ecognize another 

 kin.ship which does not appear in the nature of the ceremonies as 

 much as in the subordinate parts. Tluis, Lalakonti and Paliiliikonti, 

 Wiiwiitcimti and Mamzrauti are brother and sister ceremonials, accord- 

 ing to their conceptions. This kinship is said to account for certain 

 events in the ceremonials, and friendly feeling manifested between 

 certain societies, but much obscurity envelops this whole subject of 

 relationships. 



The term "Nine days' ceremonies" refers to the active-' ceremonial 

 days, including those in which tin? chiefs perform the secret observance 

 and the open dance of the last days. Strictly speaking, the ceremo- 

 nial smoke to determine the time is a part of the observance, and from 



'The Soyillufia has been called the Kactina's return, which name i.s not inaccurate. It is, strictly 

 speakinj;, a warriors' t-eleliralion, and marks tln' return of the loader of tho Katcinas, as in Teotleco. 

 The Katcinas appear in fort^- in t in* I*a eeU-liratiou. 



•1 liave elsewhere pointed out tho similarity between the dramatizations of tho Snake-Ant<dope and 

 the Flute soeieties, hut the members of the former seout the idea that they are related. Kviih-utly 

 the similarity in tlieir eeremonials. which can not be denied, are not akin to the relationships which 

 they recognize lietween brother and sister societies 



'Strictly spi'akins, eight active, since the first day is not regarded as a ceremonial day. See Jour- 

 nal of Aiuericau Ethnology and Archa-ology, vol. IV, ji. 13.181)4. 



