there are others whose appearance depends on the inclination of the owner of the masks or on other causes, on which account the personnel of the actors in the festivals changes year by year without, however, there being any fundamental modifications.
The author has repeatedly been informed by the Hopis that the number of katcinas is very great, much greater than the number figured, especially if all those mentioned in traditions are included. When we reflect upon the probable way these supernaturals have been added to the Hopi Olympus, we may gain some idea of their possible number, for each clan as it joined the Hopi population brought its own gods, and, as the clans came from distant pueblos, where environmental conditions differed, each had a mythologic system in some respects characteristic. Many Hopi clans have in course of time become extinct, and with their disappearance their old masks have passed into the keeping of kindred clans, to whom they are now known as "ancient," being never used. The distinctive names of such have been lost, but in some cases the mask still retains its symbols. Then there is a constant increase in the numbers of katcinas; not only are the Hopis acquainted with many katcinas that are no longer personated, but they are also continually introducing new ones. Thus the katcinas called Chicken, Cow, and many others which might be mentioned, have made their appearance in the last decade. It is not difficult to see how this may have been brought about. A man goes on a visit to Zuñi or some Rio Grande pueblo and witnesses a personation of a katcina which, on returning to his own home, he introduces into the Hopi ritual. This process of introduction has been going on for many years, so that we have katcinas called Navaho, Kawaika (Keresan), Pima, Apache, and others of foreign derivation. Thus not only have clans introduced new katcinas from time to time, but individuals have done the same, and in many instances this introduction has taken place so lately that the name of the man who brought them is known, as he is still living in the pueblo.
Of the masked personations among the Hopis some, as Tuñwup, Ahül, and and Natacka, always appear in certain great ceremonies at stated times of the year. Others are sporadic, having no direct relation to any particular ceremony, and may be represented in any of the winter or summer months. They give variety to the annual dances, but are not regarded as essential to them, and merely to afford such variety many are revived after long disuse. Each year many katcinas may be added to any ceremony from the great amount of reserve material with which the Hopis are familiar. Some have become extinct, and knowledge of them remains only in the memory of old men, or now and then one may be recalled to mind by an ancient mask hanging in a darkened room. Thus, it is seen that within certain limits a change
