FEWKEs] PREVIOUS DESCRIPTIONS OF CEREMONIALS 265 



(ni'iktci?), and ''visors' made of small willows, with tlie bark peeled ott' 

 and dyed a deep brown." He recognized that the female dancers 

 (Katcinamanas) were men dressed as women and that they wore yel- 

 low "visors" and dressed their hair in whorls as at the present time. 

 He described the musical (?) accompaniment of the dance with the 

 scapula of an animal rubbed over a "yround jtiece of wood." He like- 

 wise noticed the priests who sprinkled the dancers with sacred meal, 

 and sjjeaks of two small boys painted black with white rings who 

 accompanied the dance. The latter may have been personifications of 

 the Little Fire (lods. 



The Hopi clowns, Tcukiiwympkiyas, were likewise seen by Ten 

 Broeck, who described their comical actions. From his description of 

 the byplay of their ''assistants," I find very little change has taken 

 place since his time. In the Katcina which he observed food was dis- 

 tributed during the dance, as I have elsewhere described is the case 

 today. Although much might be added to Ten Broeck's description, 

 his observations were the most important which had been made known 

 uj) to his time, and continued for forty years the most valuable record 

 of this group ^ of dances among the Tusayau Indians. 



CLASSIFICATION OF KATCINAS 



Before considering the various ceremonials in which the Katcinas 

 appear, it may be well to say something of the nature of these super- 

 natural beings which figure in tliem as made known by the testimony 

 of some of the best-informed men of the tribe. The various legends 

 which are told about them are numerous and can not be repeated here, 

 but a few notions gathered from them may render it possible for the 

 reader to better understand the character of the ceremonials iu which 

 they appear. 



These deities are generally regarded as animistic and subordinate to 

 the greater gods.^ They have been called intercessors between man 



'Ihave also seen risora of this kind, and an old priest of my ai-quaintaiice on secular occasions 

 eonietimes wore a huge eye shade or visor made of basketware. The helmet of the Huniiskatcina 

 bears a willow framework which forms a kind of visor, and if. as I suspect from the "large paste- 

 board [skin over framework or wooden board] tower," it wiis a tablet or n.-lkci. the personification 

 mentioned by Ten Broeck may have been a Huniiskatcina. In May. 1891, I observed a Humis, but 

 there is no reason from the theory of the time of abbreviated Katcinas to limit it to May. It might 

 have been performed in April equally well. The Katcinamanas were not observed by me to wear 

 such visors as Ten Broeck observed. 



^During that time our knowledge <»f the Snake dance had been enlarged by Stephen. Bourke. and 

 others. 



'The Katcinas, sometimes spelt^Cachinas, are believed to be the same as the Zufii Kokos and pos- 

 sibly the Nahuatl teotls. The derivation is obscure; possibly it is from k.^tci, spread out, horizontal, 

 the surface of the earth, mia, father, abbreviated na, surface of land, father. The Tusayan Indians 

 say that their Katcinas are the same as the Zuiii Koko, pronouncing the word as here spelled. Gush- 

 ing insists, however, that the proper name of the organization is Ka'kji. I find Mrs Stevenson, in her 

 valuable article on the Religious Life of .1 Zuiii Child, has used the spelling Kok'ko, which introduces 

 the o sound which the Tusay.an people distinctly use in speaking of the Katcinas nf their nearest 

 Pueblo neighbors. This variation in spelling of one of the more common words bj conscientious 



