Page:Hopi Katcinas Drawn by Native Artists.pdf/105

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FEWKES]
KATSINAS APPEARING IN POWAMÛ
77

in the celebration of the Departure of the Katcinas. On the last morning of that festival he is accompanied by three other katcinas who march around the kiva entrance, holding conversation with the chief below and receiving offerings, as has been described elsewhere.[1]

The god Eototo was introduced from the old pueblo, Sikyatki, and his old mask or helmet is in the keeping of the descendants of the Kokop family, which once inhabited that pueblo. The close similarity in symbolic designs to Masauû, also a Sikyatki god, shows that the two names are virtually dual apellations of the same mythological conception, but that they originated in this pueblo is not yet proved.

One of the most interesting personations of Masauû appeared in Powamû in 1900, when a man represented this god in the five Walpi kivas. He wore a helmet made of a large gourd, pierced with openings for eyes and mouth and painted black with micaceous hematite sprinkled over them. He and a companion carried old-fashioned planting sticks and imitated planting, while about twenty unmasked men, representing a chorus called Maswik[2] katcinas, some personating males, other females, danced and sang about them.

At the close of the personation in each kiva, the representative of Masauû was loaded with prayer offerings. This archaic ceremony was regarded with great reverence and was shunned by all save the initiated.

Kwahu

(Plate XV)

Kwahu, the Eagle katcina, is figured in the drawing with an eagle's head above the helmet in a way that recalls an Aztec picture. The characteristic symbolic marks of certain birds of prey, as the eagle and hawk, are the chevron marks on the face, which are well shown in the picture.

In personations of this and other birds the wings are represented by a string of feathers tied to the arms, as shown in the picture.

Palakwayo

(Plate XV)

The symbolism of Palakwayo, the Red Hawk, is similar to that of Türpockwa, but there is no bird's head above the helmet. The figure also has the moisture tablet on the back. In each of the outstretched hands is carried a bell.


  1. See Journal of American Ethnology and Archæology, vol. II, 1892.
  2. Masauû, wik (bearers).