FEWKEs] THE PAWIKKATCINA AND ANAKATCINA 303 



The Katciuas and Katciuaiuaiias then adjourned to the kiva, where 

 they unmasked, phicing their helmets in a row and the spruce boughs 

 in the middle of the kiva.' The two priests seated themselves on the 

 uprise, one on each side of the ladder. 



On the following- day the dance was contiuued from sunrise to sunset. 

 In the afternoon there appeared the Tcukuwympkiya, Mufi'we (Owl 

 Katcina), two Tcosbiici, Pii'iikofihoya (the Little War God), and a 

 Navaho Katcina. 



ANAKATCINA 



The celebration of tlie Anakatcina at Hano, in the Niman of 1892, 

 gave me the following additional data to that already mentioned in 

 the description- of the Afia of 1891. These are due in part to the 

 variations in ceremonial customs, and are not regarded as essentials. 



The Ilopi Anakatcina was invited to Hano by Kjllakwai, and its 

 IJublic presentation was identical with that of 1891 and that of the 

 Zuiii Kokokci. The autics of the gluttons were very much more com- 

 plicated. This I ascribe to two causes — the rarity with which Katciuas 

 are celebrated in Hano, and the great need of rain at the time. 



One interesting but highly disgusting part of the show of these 

 priests was the slaughter of a huge dog and the use of his entrails and 

 blood in distinguishing one of their number as Masauwuh,-^ the Death 

 god. The details of this may be had by consultation with the author. 



About 4 oclock on the morning of the public dance of the Ana the 

 participants danced in the Hano plaza, destitute of all clothing or 

 helmets and accompanied by the clowns, also without masks. This 

 feature 1 had not previously observed. After this early dance pdhos 

 were deposited at the shrine situated in the middle of the dance plaza. 



As no account of the ceremonial deposit of offerings to the winds 

 has ever been published, the following observations are given to fill 

 this gap in our knowledge. Probably the object of the wind offerings 

 is proi)itiat()ry, for high wind, it is believed, blows away the rain, to 

 j>roduce which is the main object of the observance. Kwalakwa took 

 for this purpose in a blanket the following objects; Nakwakwocis, na- 

 tive tobacco, paper bread, pikami (pudding mush), sugar, and peaches. 

 He deposited a packet containing a pinch of each of these in six 



■ One markecl difference between Katcina and K6ko, or Hopi and Zuiii. dancers is that in the latter 

 the unmaslved dance occurs in the kiva and tlie feast is held in the same place. At Tusayan the 

 feast IS open, and generally there is no unmasked dance. The feast in the kiva at Zuui is possibly 

 a secondary modification for efl'ecting secrecy. 



2 Journal of American Ethnology and Archieology. vol. II, No. 1. 



^This is the only time I have seen the Death god personified. The Paiakaiamu rushed up to me 

 and demanded a knife, and when I refused to give it, not aware of their intention, they sought other 

 ways to kill the poor brute. It was an exhibition of extreme savagery, but of course with no danger 

 to any of the spectators. Later in their antics the gluttons themselves were lightly struck with a 

 cactus branch, and the person who performed this painful act went from housetop to housetop touch- 

 ing the arm or neck of every spectator— man. woman, and child. During this dance these Tcuku- 

 wympkiyas performed the disgusting act of drinking human urine. Mr Cashing, in the Century 

 Magazine, records the slaughter of ji dog in a similar manner, except that he says that his life was 

 threatened before the dog was killed, and it was by his defiant attitude that he was not seized by the 

 performers. 



