FEVVKE9] COMPLETE AND ABBREVIATED KATCTNAS 267 



lu tbe Ilopi conception of the All Katcina there seems to be an idea 

 that they dwell in four terrestrial places or world-quarters.' This may 

 be looked on as an application of a general idea of world-quarter 

 deities so common among them. 



Northwest, kwiniwi Kicyiiba. 



Southwest, tevyiina Niivatikyaiibi, San Francisco mountains. 



Southeast, tatyuka Wenima. 



Northeast, Inipoko Niivatikyaubi, San Mateo mountains. 



If there is any one feature winch distinguishes a Katcina it is the 

 use, by some or all of the participants, of a mask or ceremonial helmet. 

 The Katcinas are divided into two groups, the complete and the abbre- 

 viated; the former is constant year by year, the latter varying. Altars 

 are present in the complete, absent in abbreviated presentations. A 

 cloud-charm altar or invocation to the six world-quarter deities is 

 sometimes made. Public announcements are not prescribed. The 

 Tcukuwympkiya or clowns are generally present. Abbreviated Katci- 

 nas consist mainly of public dances in which Katciuas, Katcinamanas, 

 and clowns take part. The pahos or prayer offerings are few in num- 

 ber. Ceremony ends with a feast; generally no altars. Tiponi- is not 

 brought out in x)ublic. It is jjossible that the fox skin so universally 

 worn by the animistic personifications called Katcinas hanging from 

 the belt behind, is a survival comparable with the skin of the animal in 

 which formerly, as in Nahuatl ceremonials, the whole body was clothed. 

 In the case of Natiicka, for instance, a skin is still worn over the 

 shoulders. Conservatism in dress is tenaciously adhered to in religious 

 paraphernalia among all peoples. 



Roughly speaking we may say that the Katcina celebrations are 

 characterized by the presence of the Tcukuwympkiyas (Tatciikti, Tciic- 

 kiith, Paikyamii or clowns), which do not appear in the unmasked or 

 nine days' ceremonials. The epoch in which they remain among the 

 Hopi is therefore a[)proximately that from the winter to the summer 



'The Hopi report th;itthe Zufii believe that the dead are changed into Katcinas and go to a Sipapft, 

 whicli tliey descend and tell the ''chiefs " to sendtherain. The Hopi believe that the dead become 

 divinized (Katcinas in a loose meaning) and intercede tor rain. (See discussion of Mrs Stevenson's 

 statement thatthedead send raiu.) It seems to methat stiulentsof primitive myth and ritual have 

 hardly begun to realize the important part which orientation plays in early religions. As research 

 progresses it will be found 1o be of primary importance. The idea of world-quarter deities sprang 

 from astronomical conceptions and was derived from a primitive sun worship in which the lesser 

 deities naturally came to lie assc»ciated with the four horizon points of solstitial sunrise and sunset. 



1 havaclsewhere pointed out that the tiponi is called the mother, and this usage seems to hold 

 among the other Pueblos. As a badge of chieftaincy i t is carried by the chiefs on certain occasions 

 ol initiation anrl public exhibitions, as can be seen by consulting my memoir of the Snake Ceremo- 

 nials at Walpi. Cimo, the old Flute chief (obit 18113), oni^o made the following remark about his 

 tiponi: " This is my mother ; the outer wrapping is her garment; the string of shells is her neck- 

 lace; the feathers typify the birds, and within it are :ill the desirable seeds. When I go to sleep she 

 watches over me, and when I die one of the feathers will he pl;iced upon my heart, and I hope the 

 tipoui will take care of lue." From these words we learn how much the tiponi is venerated, anditis 

 not remarkable, considering the benefits which are thought to come from it, that itis designated "the 

 mother." 



