308 



TUSAYAN KATCINAS 



[KTII. AXN. 15 



few of tlu' main points of dirterem-e between it and the Siocalako 

 performed at \\';ilpi and dest'ribed in tlie ])recediii<j pages. The Ilopi, 

 however, have a (Ii'ilako of tlieir own. Tliey distinguish it from the 

 Si'oe.^dako, which they not only recogni/e as of Zuiii origin, but are 

 also able to designate the family which brought it frr)m the Zuuians. 

 The name of the celebration and the use of /uni words in it both 

 point to this conclusion. 



TIh! correspondeiu'C between the Ileemashikwi, or last' dance — the 

 tablet dance described by me elsewhere as occurring at the close of the 

 series of Kokos — is probably the same as the Nimankatcina. There 

 are many similarities to indicate this fact, and, although as yet we 

 know nothing of the secret observances connected with it, I suspect 

 that a similarity between them and those described in the Mofikiva 

 will later be made known. 



Dolls in imitation of the Heemashikwi are rejMirted in the catalogue 

 of Colonel James .Stevenson's collection from Znni in 1881, and I have 

 no doubt it will be found that there formerly was, and possibly still sui- 

 vives, at the celebration of this dance at Zuni the characteristic habit 

 in Tusayan of distributing dolls as presents at the departure of the 

 Kachinas. 



Mrs Stevenson has given short descriiitions of some of the Zuni 

 Ki'ikos and figures of the masks of the same. While it is not possible 

 for me to use them in a comparison with Katcina celebrations, they 

 are interesting in studies of symbolism. The "flogging Kokos," for 

 instance, seem to function the same as Tuhwup among the Hopi, but 

 as the symbolism of the mask of the floggers, Saifihlias, is not given by 

 Mrs Stevenson I am not able to express an opinion whether the same 

 personage is intended or not. The time of year when the flagellation 

 is intiicted by the Saiahlia of Zufii would be an interesting observation, 

 and the accompanying ceremonials would also be of great interest for 

 comparison with the I'owamfi. 



I have not been able to find the equivalents of the Siiliimobias among 

 the Ilopi, but the symbolism of Pooatiwa agrees almost exactly with 

 that of the Hojii Pai'itiwa. 



The Siiliimobias of the dirterent world ((uarters agree in color with 

 those assigned by the Flopi to the same points, with the exception of 

 those for the above and below. In Zuni, according to Gushing and 

 Mrs Stevenson, the above is all colors, the below black. Among the 

 Ilopi the above was found to be black and the below all colors. This 

 discrepancy in observations is recommended as a good subject for 

 future students, both in Tusayan and Zuni. 



In reviewing the Ilopi ceremoui;il ])ersoiiages I have been unable to 

 lind any homology with the Saliimobias. The views of tin' niasks- 



'That is. the last Sntcina before their ileparlure iu Cibola, as In TQsayau. In Walpi it is not an 

 autunin dance, but occurs at about the same time that I witnessed it at Zufii, near the end of July 

 (see Journal of American Kthnology and Ardi.eolojjy, vol. I. No. 1). 



■ It is recommended that in ilULStratinj^ Zuni niaslis a full face view be given, for in that way the 

 symbolism is much better expressed than by jirolilo views. 



