306 TUSAYAN KATCINAS [etji. axn. 15 



in our approximation to a true conceptiuM of the piiiiiiiivc piiL'blo cul- 

 ture. Many ol' the l'iiel)Ios jjiactice a icli^^ions system wliieli may be 

 rightly called aboriuiiial, Imt in some it lias been modilied by outside 

 iufluences. 1 think no one, Ibr instance, would say that the jiresent 

 Zuni custom of burial in a churcliyaid was not due in part to the inliu- 

 ence of Catholic, priests, for Spanish narratives of three and a halfceii- 

 turies ago are quite explicit in their statement that the Zufiis burned 

 their dead. 1 f one custom has been changed, how are we to distinguish 

 the modilied from the primitive ? It can lie shown that strong influ- 

 ences have been used for the direct purpose of destroying the Ka- 

 tcina worship. Take, for instaiu;e, Zuni, the least changed of all the 

 pueblos except tliose of Tusayan. It is i)agan today, and probably 

 never was profoundly modified by Christianity, but liomau ("atholic 

 fathers, with the avowed determination to Christianize it, could not 

 have lived there continuously for over a century and caused the great 

 nussions to be built without modifying the religious customs of the 

 Zuniaus. It is said that after the i)riests were driven out the Pueblos 

 returned to their ancient practices, but it must be admitted that no one 

 Las yet shown how the pure Katcina jn-actices were preserved over three 

 generations. They returned to an old worship, but who has evidence 

 to say that it was the same as tliat of their great-great-grandfathers? 



In some instances the natives have very willingly adopted Christian 

 teachings and the Christian God, believing that by so doing their own 

 religion would necessarily become strengthened by an addition to their 

 ])nnthenn. Such adoption, however, no matter how regarded by them, 

 made a permanent impression on their primitive condition by changing 

 their mode of thought and life. 



They apparently may have abandoned all that the church taught; 

 but what means could have been used to restore the pure worship of 

 pre-Columbian times? The culture which was revived was aboriginal, 

 but could never be identical ' with that of the times before Coronado. 



The question then resolves itself into a historical one — which pueblos 

 were the home of Catholic priests for tlie shortest time, and in which 

 were their intluences least powerful? The historian will of course 

 answer the Tusayan pueblos, and ethnology contributes her quota of 

 facts to indicate that the jturest form of Pueblo ceremonials are now 

 practiced by these villagers. 



Although there are several ceremonials which the llopi claim are not 

 performed at Zuni, and conversely others performed at Zuni which are 

 not observed in Tusayan, there is a similarity, differing in details, be- 

 tween the Koko and Katcina dances close enough to show their iden- 

 tity. The Ilopi recognize this fact, and to prove it I need only mention 

 that the Ailakatcma in 1891 was danced at Zuni by some of tlie Ilopi 

 as a K(dvo. I have already pointed out the identity of the masks, para- 

 phernalia, and songs of the Kokokshi, performed by the Zunians, and 



•1 do not for a moment donbt that even when nominally Cliristinnized the succession of the chiefs 

 in the several sacerdotal societies has not been broken np to our time. 



