FLETCHER] SIGNIFICANCE OF THE WILDCAT SKIN 23 



a path would be strewn with di-ops of fat. Red is the color typical of 

 life. The ointment signified a prayer for abundance and life. 



The wildcat skin (plate XC, page -18) served as a covering for these 

 objects when they were to be wrapped up and it was always spread 

 on the ground for them to rest on. 



The significance of the wildcat in this ceremony is of peculiar inter- 

 est. This animal, we are told, never misses his prey, never fails to 

 attain the object of his pursuit, and accomplishes this end quietly, 

 tactfully, without arousing antagonism. From conversations with the 

 Ku'i'ahus it became clear that it was these qualities and not the 

 savageness and stealthly cruelty of the animal that were to be kept 

 in mind. To be able to accomplish a purpose without offending, with- 

 out raising opposition, seems to have been regarded as the special 

 attribute vouchsafed by Tira'wa to the wildcat. It is because of this 

 attribute that it was chosen to be always with the sacred objects during 

 this ceremony. The sacred objects symbolized not only an appeal from 

 man to certain powers, but the pi-esence of the powers themselves, while 

 the nature of the appeal, a desire for children, long life, and plenty, was 

 such that the enjoyment of the benefits craved must depend largely 

 on the successful exercise by man of those qualities which were 

 regarded as characteristic of the wildcat. So the skin of the wildcat 

 was the cover of the sacred objects when they were wrapped up ; it 

 was spread on the gi-ound as their guard and support when tliej' were 

 laid at ceremonial rest, and when they were carried about the lodge 

 dui'ing the ceremony it was borne by the chief, who walked between 

 the Kurahus and his assistant, each of whom held a feathered stem. 



Only a chief could carry the wildcat skin and the ear of corn. There- 

 fore, if the Father was not himself a chief he had to secure the service 

 of one in order that the wildcat could be borne by a man possessing 

 the autliority of a ruler in the tribe. As the wildcat stood for the 

 ability to accomplish a purpose with tact and without exciting opposi- 

 tion, qualities essential to the successful ruler, it would seem that the 

 imperative association of the wildcat with a chief was intended to con- 

 vey the idea that onlv under the administration of such a man could 

 the tribe have internal peace and enjoy the abundance and prosperity 

 represented bj^ Mother Corn. 



As every article belonging to the ceremony and the position and 

 movements of those who conducted the rites had a special signifi- 

 cance, the position given to the wildcat, as explained by the Kurahus, 

 reveals the mind of the native in regard to this animal, whicli figures 

 conspicuously in other rites and ceremonies, and which controls one 

 of the sacred shrines of the Chaui l)aud of the Pawnee tribe. 



Time of the Ceremony 



There was no stated time for the performance of the Hako ceremony. 

 It was not connected with planting or harvesting, hunting, or war, or 

 any tribal festival. The Kurahus said, "We take up t lie Hako in 



