122 HOPI KATCINAS [eth. ann. 21 



part of the mask is banded green, red, and black, and black feathers 

 ai'e attached to its lower liorder. In their hands the maids carry basket 

 plaques, on which are rings of corn ears set on end, with cedar boughs, 

 here represented green. In the white inclosed space formed by this 

 ring of corn ears is raw cotton. 



In the Walpi winter solstice festival, the three beings here rep- 

 resented emerged from the kiva at dawn, and sang at diHerent points 

 in the pueblo, after which they retired to the kiva and distributed 

 seed corn to the women of the village." 



The similarity of the words Ahiilani and Ahiil is explained l)j' a 

 derivation of both from the word ahiilti (return). The Ahiil katcina 

 is the Return katcina, the tirst in Powamu to return to the pueblo. 

 He is in fact the Tawa wiiqtaka (Old Maa Sun), and the similarity of 

 the symbolism of his mask to that of the sun is evident. So Ahiilani 

 is the "return katcina making," or the returning sun of the Patki, as 

 Ahiil is the returning sun of the Katcina clan. Both these names are 

 attributal names of the sun. 



Although Ahiilani, as his picture shows, has no sun symbolism in 

 his mask, his crescent eyes are often seen in sun symbols. Thei-e is 

 another indication that he may be in some way connected with the sun. 

 A personation of Ahiil katcina is said to appear in some of the other 

 pueblos in place of Ahiilani, which sul)stitution indicates their identity. 

 In the dance in the kiva the night before Ahiilani and the Soj'al manas 

 appear, there is a man representing a bird which the author interprets 

 as a personation of the sun;* the Soyal manas are regarded as either 

 germ goddesses or cultus heroines of the Water-house or Raincloud 

 clan. In kiva exercises the personation of the sun takes an eagle form, 

 which is not assumed in public, although the same god is personated 

 in the plaza under the name Ahiilani. 



TANOAN NAMES FOR HOPI KATCINAS 



In the following list are given the Hano (Tanoan) names of about 

 sixty of the personages figured in the preceding pages. Many of 

 these are simply Tanoan translations of the Hopi names, a few names 

 are identical with the Hopi, and a large number are entirely different. 



In the instances where the names are identical it is probable that 

 the Hopi designation has been derived from the Hano rather than 

 vice versa, and in those cases where the Hano people know a katcina 

 by its Hopi name it is possible that their knowledge of it came from 

 their neighbors rather than from their old home on the Rio Grande. 



The substitution of a Tanoan name for a Hopi katcina for its 

 original name often sheds light on the character of the original. Thus 

 Muyiii wiiqtaka is the Tanoan Naiioikusi, Earth Altar Man; Narioiu- 



«See The Winter Solstice Ceremony at Walpi, American Anthropologist, vol. xi. 1S9S. p. (55. 101. 

 6 Called Kwatoku, Eagle-sky-one, High-sky-eagle; one of the sun birds. 



