318 Wisconsin Academy of Sciences, Arts, and Letters. 
to left, that is from tjhe north to- the south slide of the room, 
and swings his shield in rhythm, while those near him beat 
their feet in time. The shield is dashed from face to face, 
and the groups make many motions as if to seize it, but no one 
does more than touch it with outstretched hands. The move¬ 
ments on both sides are highly suggestive of attack and de¬ 
fense. This represents the struggle between the bad spirits 
and the beneficent Sun, who is able to resist all attacks upon 
him. 1 
In these ceremonies, masks play an important part. The 
"Wearing of the mask of a deity indicates that the wearer is 
endowed with the god’s power and will retain much of this 
power. While the mask is on, therefore, the wearer is “out 
of the body,” and his “return” to earthly things and earthly 
powers is indicated by the doffing of the mask. 2 
But the death and return are shown more plainly in an¬ 
other Tusayan Katrina, which is plainly intended to conse¬ 
crate the corn-seed. The performers made a pile of cones, and 
a reward was offered to anyone who could lift the pile and set 
it back without disturbing the cones; but all failed. The 
cones were then placed in two piles, and a youth succeeded. 
Then all the performers fell down “dead.” They were rubbed 
with ashes, and so revived. At the close of the ceremony, 
com which was placed beside the cones was distributed in 
small handfuls to the women, and another handful was planted 
in the hivas . 3 Among the Aavahos the Mountain Chant is used 
for various purposes—the curing of disease, and at the same 
time of “invoking the unseen powers in behalf of the people at 
large for various purposes^ particularly for good crops and 
abundant rains.” 4 The ceremony is given by one who wishes 
to be restored to health, and incidentally to confer benefits 
upon the community. Part of the ceremony is as follows: 
1 J. W. Fewkes, “The Tusayan Katcinas.” 15th Report, Bureau of 
Ethnology (1897), pp. 251-313 (p. 269). 
2 Fewkes, 1. c., p. 276. , 
3 Fewkes, 1. c., pp. 278-279. 
4 Washington Matthews, “The Mountain Chant.” 5th Annual Report, 
Bureau of Ethnology, 1887, pp. 385-467 (p. 386). 
