310 TUSAYAN KATCINAS [ktm.ass.is 



speech. The masstUTe of Awatolji at tlic liaiids of (lie otht'i- Ilojd has 

 been tokl elsewhere, and even at the present day Oraibi is not on the 

 best of terms with tlie otlier Ilopi towns. Tlie h-ijends of the Ilopi 

 are full of quarrels of one jiueblo with anothei', and bitter hatred some- 

 times dev('loi)ing into bloody wars in wliicli their own kindred were 

 attacked and pueblos destroyed. 



In her article, "A chapter of Zuni inythology,''' Mrs Stevenson says: 

 '■The Ahshiwanui.- a ]niestli()(id of foiii'teen men who fast and jjiay for 

 rain; the ivokko, an organization bearing the nameof anthropomor])hic 

 beings (principally ancestral) whom they personate, and thirteen eso- 

 teric so(;ieti<;s are the three fundaraeTital religious l)o(lies of Zuni 

 • • • The society of tlie Kokko i)ersonate anthroponir)rphic gods 

 by wearing nnisks and other paraphernalia. Tiiere are six estiifas or 

 chambers of tlie Kokko foi- the six i-egioiis, the north, west, south, east, 

 zenith, and nadir, and these rooms present fantastic, scenes when the 

 primitive drama, is enacted by the personators of these anthropomor- 

 phic gods. • • ■ The esoteric societies, with but one or two excei)- 

 tions, have nothing to do with anthropomoriihic beings, this category 

 of gods being zoomorphic." 



Accepting these statements as a corrci-t idea of the "three fundamen- 

 tal religious bodies of Zuni" I find great dilliculty in tracing an intimate 

 relation between them and those of the liopi system. A large number 

 of the Katcinas are anthropomorphic and likewise ancestral. They 

 bear the names of animals, and in that sense may be called in some 

 instances zoomoriihic. "NValpi. however, has but five kivas, the members 

 of each of which in the To wamfi personify ditiereut Katcinas. I have 

 not yet discovered that each of these kivas is associated with a different 

 cardinal world-(|uarter, as Mrs Stevenson finds to be the case in Zuni. 

 The esoteric societies of the Zuni, according to Mrs Stevenson, "with 

 but one or two exceptions have nothing to do with anthropomorphic 

 beings.'' I am not able to harmonize my observations of the secret 

 societies in Tusayan with the definition given of the esoteric societies in 

 Zuni, and must await some clearer insight into the character of the 

 latter before offering any discussion of several resemblances which can 

 be detected. I'rom an examination of Cnshing's article in the ('entury 

 Magnzine, in which the esoteric societies of Zuni are briefly defined, I 

 am led to believe that the so-called esoteric societies in that jineblo 

 differ a good deal from those in Walpi. The Hopi testify that while 

 some of their secret fraternities are represented in Zuni several of 

 them arc not identical.' 



'Memoirs of tho Internationnl Congress of Anthropology, Chicago, 1894, p. 315. 



*0n pago 314 slie nn-ntions six Ahsliiwanni as "rain priests." I am not ahhMo di-finitely decide 

 from the text wliother these six are tho same as the f()nrtoen mentioned aliove. It is not clear to mo 

 in which group Mrs Stevenson places tho "Mud-heads" and "Gluttons," well described hy Ten 

 Broeck in 1352 from Tusayan, and later hy herself and Cushiug from Zufii, and hy other -writers from 

 the Ilio Grande puehloM. 



3 If these statement.^ are trnt^ one sees that tlu'y tell in favor of the theory -which the ritual empha- 

 sized, and that -\n liile in a general way there is a similarit\ lietween the ceremonial system of the two 



