880 ZTJNI K_\TCINAS [eth. ann. 47 



(tcimiEanapkowa). According to tradition they are the very masivs 

 that were made when the katcina cult and the custom of masks were 

 first instituted by order of the masked gods themselves. They may, 

 however, be replaced by order of the priests m exceptional circum- 

 stances.^* Each represents a named and fully individualized kat- 

 cina. The masks are usually repainted and redecorated each time 

 they are used, but they are never made over into the masks of other 

 individuals.*" They are not the property of the men who keep them 

 or wear them; they are held in trust like the rain-making fetishes 

 of the priests, and are second only to them in sanctity and power. 

 There are at least 52 such masks, exclusive of the 12 masks belong- 

 ing to medicine societies and the large group of masks of the Kana-- 

 kwe ceremony. The location of each of these is general knowledge. 

 In the back rooms of Zuiii houses are probably many more ancient 

 masks whose ceremonies have lapsed. 



The impersonators of these katcina priests are sacred in a way 

 that the participants in rain dances are not. They are chosen by 

 the cult group or the priests, to whom they are responsible. They 

 are, therefore, outside the jmisdiction of the Katcina Society. The 

 exceptions to this are Kaklo and the Siilimopiya group who partici- 

 pate in the first whipping of little boys. These beings, whose chief 

 function is the affirmation of the power of the Katcma Society, rep- 

 resent the katcina chief and his associates and are responsible to 

 them. Even when impersonators of katcina priests are not them- 

 selves cult members they must plant prayer sticks and observe all 

 the ritual restrictions. Frequently they observe regular retreats. 

 The Koyemci, for example, observe a strict retreat of 14 days, the 

 longest and strictest in Zuiii ritual. Often the impersonators must 

 learn complicated esoteric rituals and long chants, like that of 

 Saiyataca. 



The following table shows in outline the activities of these cult 

 groups. It gives the names of the permanent masks, the house where 

 each is kept (the numbers refer to the numbered houses on Ivi-oeber's 

 map of Zuiii village), the membership of the various groups associated 

 with each impersonation, and their principal activities. 



" See p. 931. 



50 Like all categorical statements in regard to ZufU ritualism, this, too, must be qualified. The classifi- 

 cation of the monsters is not clear. Natacku is an ancient and permanent mask. It is permanent, neces- 

 sarily, by reason of its form, and ancient, because "they wouldn't bury it. No one would want to have 

 another made like it, because it can not be used for anything else." Therefore there must be someone 

 to "look after"' Natacku — the germ of a cult. But the other mjisks that come with him, and share his 

 function of disciplining recalcitrant children, are not, to the best of my knowledge, permanent masks. 

 Nor, so far as I know, is Ahe'a, who has a prominent part in the initiation ceremonies and might well be 

 called a katcina priest. 



