1002 ZTJNI KATCINAS 



ETH. ANN. a 



and a good heart; sometime, perhaps, you will be one of us. You must not speak 

 of these things to anyone not initiated." The mask is then taken from tlie child's 

 head and laid by the side of the otlier, and the boy answers, "I will not speak of 

 these things to anyone." The katsuna then rubs the meal of the painting upon 

 the child, and those present afterwards gather around the painting and rub the 

 meal upon their bodies for mental and physical purification." "^ 



Cochiti: Shruiyana. Two shruiyana accompanying ahaye (hemuci"kwe dance). 

 Described by Dumarest as follows: "The two shruiyana had all the body painted 

 black, the mask also except for green on the forehead and lower jaw. The ej'es, 

 balls of buckskin painted black and red, were on the outside of the mask. A 

 wild-cat skin was behind and in front a beard of hair. One feather was on top of 

 the mask (fur on top) and downy feathers under the ears. K belt of skin of some 

 sort. Fringes of red wool. Before the parts a fringe of corn leaves. Behind a 

 fox skin, on the feet the skin of a skunk. In the hands two large pieces of yucca. 

 ... At noon time the shruiyana angrily dismissed the people (their call' is 



u u — — u u ) in order that the Shiwanna might not be seen eating." 



(Dumarest, 180, 181.) 



Also tsayanawa (bad men) "w-ho keep women and children from approaching 

 the dancers and who whip with giant yucca any dancer who loses his ornaments, 

 in the belief that the dancer has not strictly observed his 4-day fast." (Identified 

 by the editor with "the tsanowani (angry person) of Laguna, who was said to 

 look like natacka of the Hopi. He is bear katsina. He stands in middle of the 

 line of chakwena and he is their chief." (Dumarest, p. 182-183, and footnote.) 



"All the male members of the pueblo join the kachina society. Boys vary in 

 age at the time of their initiation. On the third night of the retreat '" the war 

 captain asks for all the boys willing to join the kachina. Consent of the fathers 

 is souglit. Young children and infants may also be presented to the .society. 

 On the fourth night the initiation takes place. Each boj' has a ceremonial father, 

 a man already in the society; a heluta or kachina leader and a certain number of 

 cuiyana kachina, associated with the thunder clouds, are present. There may 

 be two or four of them. These kachina are distinguished by the colors of different 

 directions and at least one black and one red are alwa\-s present. The initiate 

 and his ceremonial father are whipped first liy the heluta and then by the other 

 kachinas. At this time the boys are not told the society secrets, but only when 

 they are 18 or 19 and ready to participate in the dance does the war captain ask 

 their fathers to inform them privately." (Goldfrank, p. 113.) 



Laguna: Compare drawing of tsi''ts'ilrnflrts (Parsons, Notes on Ceremonialism 

 at Laguna, p. 100, fig. 10.) 



MISCELLANEOUS PRIEST KATCINAS 

 Hai'nawi 



(Plate 32, h) 

 Costume. — The mask is a forehead mask (coyan'e), \vith little downy- 

 feathers in the beard. There are Uttle dowaiy feathers in the hair. 

 These are stuck on with the sirup of yucca fruit. He wears the great 

 feather (lacowanlana) and the buckskin bandoleer (kepyatonane) 

 because he is a warrior. The face is painted with blood. "His face 

 used to be white, but when he cut off the heads of children the blood 

 spurted all over his face. They say it is real blood." In his right 



5" Cf. the Mavaho rite of using the sand from sand paintings for healing. 

 *' The author does not specify the season or who is in the retreat. 



