FEWKES] PALULUKONTI, OR ANKWANTI 45 



elan has become extim-t, while its katciiui has survived; (-2) a tcatcina 

 has been purchased or borrowed from a neighboring peoph'; (H) a kat- 

 cina mask has been invented by some imaginative person who has seen 

 an object which he thinks fitting for a katcina totem. 



A study of a clan and the katcina which bears the same name will 

 be instructive in the determination of their relation. 



There are several clans where this clan relation of the katcina still 

 retains its primitive totemistic character, and at least one where the 

 names of both clan and katcina are the same. For instance, the 

 members of the Tcakwaina or Asa clans claim that the Teakwaina 

 katcinas are their clan-ancients, and when they personate these clan- 

 ancients they represent the following masked personages: 



1. Tcatcakwaina taamu, Tcakwainas, their uncle. 



2. Tcatcakwaina tatakti, Tcakwainas, males (brothers). 



3. Tcatcakwaina kokoiarau, Tcakwainas, their elder sister. 



4. Tcatcakwaina maniantii (=nianas), Tcakwainas, maids (sisters). 



5. Tcatcakwaina yuamii, Tcakwainas, their mother. 



It will be noticed that all these ancestral personages belong to one 

 and the same clan — the mother, brothers (tatakti). sisters (mamanantu), 

 and uncle — but that the father is unrepresented. 



The most important fact, however, is that the name of the katcinas 

 is the .same as that of the clan, viz., Tcakwaina, and that men of this 

 clan personate in dramatic and ceremonial pei-formances the super- 

 naturals bearing their clan name. They do not introduce a persona- 

 tion of the Tcakwaina father because he is not of their clan, and hence 

 can not be a supernatural of their clan. 



An analysis of other katcinas shows that many of them are ancients 

 of clans, or that each clan originally had distinctive divinized ancients 

 in the katcina cult. These gods are personated as lirothers, sisters, 

 uncle, mother, or grandmother, the paraphernalia being determined 

 by the particular clan totem. 



The relation of a katcina to its clan can be traced in many other 

 instances, but in others, and perhaps the majority, it is obscured by 

 changes in nomenclature and sociologic development. Katcinas often 

 no longer bear their ancient names, but are called from some peculiaritj^ 

 of dress, prominent s^uibol of the mask, or peculiar cry emitted by 

 them, which has no connection with the totems of their respective 

 clans. The Aiiya katcinas (brothers, men) and the Anya katcina manas 

 (sisters) belong to this group. They were originally introduced by 

 Patki (Rain-cloud clans) from settlements on the Little Colorado river, 

 and their name has no relation to the clans which brought them. In 

 fact at Zufii the dance of these katcinas is called the Kokshi, Good 

 dance, while the name of the same at Walpi is the Anya, or Long-hair. 

 We have also at the latter pueblos other names for the Afiya manas, 

 as Soyal manas, etjualiy inajiijlicable so far as their clan relation is 

 concerned. 



