2().S TUSAYAN KATCINAS [ktii. ann 15 



solstices; that iu wliicli they ar(^ absent, f'loui tlie siuiiiner to liie winter 

 solstices.' 



I classify tlie Katcina celebrations into two larjie f^'ronps, wliidi may 

 be called the elaborate and the ablu'eviated, and ha\e considered llieui 

 in tbe following ])affes. 



ELABORATE KATCINAS 



Under the head of elaborate Kati-inas- may be included: 

 8oyaluna. 

 Katcina's return.' 

 Powamfi. 

 P;Uiiliikoriti. 

 Nimankacina. 



SOYAI.l'NA 



The celebration in the December moon has not as yet been described,'' 

 but a large body of material relating thereto is in my liands. In order 

 to give a general idea of its character a brief outline of a characteristic 

 portion of it is inserted in this place. Soyalufia is distinctly a warriors' 

 observance, and has been called the Return Katcina. In one sensts it 

 may be so designated, but more strictly it is the return of the War god, 

 regarded as a leader of the gods, and in that recalls the Nahuatl 

 Teotleco, as elsewhere pointed out. The singing of the night songs of 

 the warriors is one of the most effective archaic episodes of the ceremo- 

 nial of the winter solstice. 



In the following account a descrii)tion of a few events in the celebra- 

 tion of 1891 is introduced: 



On the 22d of December of that year most of the men of the villages 

 prepared cotton strings, to the end of which they tied feathers and 

 pinon needles. These were given away during the day to different 

 persons, some receiving fi'om one to two dozen, which they tied in their 

 hair. When a maker of these feathered strings presented one to a 

 friend, he said, as translated, "Tomorrow all the Katcinas to you grant 

 your wishes," holding his bundle vertically and moving it with a hori- 



'I mention tliis fiict since, following B-andelier"s studies among tlio Rio Grande Pueblos, we have 

 sometliing ditlerent. The Koshare, which appear to correspond with a group of the Teukiiwympkiya, 

 the Paiakyamd, are regarded liy liini as the summer and autumn men. wliile the Cuir.ina are the 

 spring men. During the late summer and autumn tlie Tcukuwympkiya take uo ])art in Iho ceremo- 

 nials at the East mesa of Tusayan. No Teukuwympkiyas appear in the Snake. Flute, Lalakofiti, 

 Mamzrauli, WiiwiUrimti, or in certain minor festivals. TUey appear Ut lie almost universal accom- 

 paniments of the Katcina observances. 



-The elaboration is of course along dilferent lines of growth, and its characteristics are treated iu 

 the several already jiublished articles devoted to these subjects. In none of the abbreviated Katcinas 

 described was there an altar or comjilicated kiva performance, but on the other hand, in theelaborate- 

 Katcinas such secret observances alwaj-s existed. Siocalako, deseribeil in this article, atlurds an 

 interesting abbreviated ceremonial with kiva rites. 



^This nught better be called ii composite, abbreviated Katcina. 



*The late Mr Stephiui made extended studies of this ])resentation in 1892, but his fatal illness jire. 

 vented his being iu the kiva the following winter. It is necessary that a continued study of this 

 dramatization be made before a complete account of the ceremonial calendar can be attempted. 



The following men are distinctly called chiefs: Xlofi'niowitfl of Soyaluua, Kw:itcakwa, Sakwlstiwa 

 Anawita, Nasinioki, Kwaa, Sikyiiustiwa, and Siipela. 



