304 TUSAYAN KATCINAS [etii.ann.15 



sliriiu's situated at cardinal jioint.s, l)c';;iiiiiinj; at tlie <>a.st.' Tlic Ilopi 

 bi'^iu their (•crfinoiiial circuit ordinarily at tlic north, but the Tewa. it 

 ■would seem, place tlieir oftering.s in the following order: East, north- 

 west, southwest by south, southwest, southeast by east, southeast. 



In the interval between two of the dances, while the Katcinas were 

 unmasked, and had halted under an overhanging rock on the trail a 

 few feet below Hano, I observed a test of endurance which I had nc'ver 

 before seen. Kopeli, the Snake chief, took a bundle of yucca branches, 

 and ditiercnt volunteers from the JCatciiias, stej)|)ing up to him, first 

 held out one arm, then the other; Kopeli struck the outstretched limb 

 with more or less force, and at the conclusion presented his own arm 

 and naked l)0(ly for this trying ordeal. The Anakatcina is illustrated 

 in tigiire 4ii. 



COMPARATIVE STUDY OF KATCINA DANCES IN CIBOLA AND 



TUSAYAN 



The published material which can be used as a basis of comparison 

 in the study of Katcinas in other villages is meager and insufficient. 

 Even of the nearest pueblo, Zuni, which has been more studied than 

 many of the others, and in which Katciua observances closely akin to 

 those of Tusayan are performed, the published accounts are very lim- 

 ited. In a general way it seems to me that the Tusayan ceremonials 

 are more showy and elaborate than those at Zuni. There is, however, 

 one marked exception;- the powerful war society, called the Priesthood 

 of the Bow, has more elaborate ceremonials in Zuni than in VValpi, 

 where this organization is weak. It is not possible from my limited 

 knowledge of Zuni ceremonials to declare that it is less complicated 

 than that of Tusayan, but I believe that the powerful organization men- 

 tioned has had much to do with many of the differences between the two. 



One source of information in regard to the differences and likenesses 

 between the Zuui and Hopi ceremonials is the testimony of the chiefs 

 themselves. This does not hold in regard to modified ceremonials pri- 

 marily the same or derived from a common source, and is only hearsay, 

 not science. 



All the Ilopi priests say that the Siotii (Zuiiis) have no knowledge of 

 the Tciitciibwimi (Snake- Antelope mysteries). The same chiefs likewise 

 claim that the Zuiiis have no Mamzraiiti, Lalakonti,-* Wiiwiitcimti. and 

 no societies corresponding to the Tataukyamu, Aaltii, or Kwakwautii. 



1 Tbe direction of tlio cerenionial circuit of the Tcwa ia sinistral. In this instance it began at the 

 east. I believe Iliis is tbe prescrilied circuit of all tbe Pueblos. Some of the Tewa have told me that 

 in their folktales their jieopb^ did not emerge from tbe same sipapii as tbe lioiti, init from a sipaj)il to 

 the east. AUbnu;;li fiome of tbe priests say that all peojile came from tbe middle of tlie earth, from 

 one slpapti, others lielievo that each pueblo has its own ancestral geoyrapbical opening. Tbe idea 

 haa been localized by environment, as is so often the case with modifie<l legends. 



^ There are certainly more 6vi<!enccs of white man's intluen<es in dance parapbi'malia in Zuni than 

 at Tusayan. such, tor instance, as the use of hats and calico shirts in dances. .American <'bairs. rides, 

 etc, et«. 



* Notwithstanding this .statement, I have already jiointed out similarities between both these 

 women's'celebrations and certain Zuni dances (see American Anthroitologist. vol. v. p. 2.36. note). 



