is continually going on in the character of the personations in masked dances. It is more especially to the ancient or almost forgotten varieties that we should look for aid in making a classification of katcinas.
The pictures have been arranged primarily on a basis of the sequence of appearance in the annual calendar. Possibly a more comprehensive classification of the pictures might be made with reference to the clans which introduced them, and tables are given with that thought in mind, but there is little possibility that a classification of this kind can be made complete, since the clan origin of many katcinas will always remain unknown.
The classification of katcinas by names leads to important results, but the nomenclature, for many reasons, is often deceptive. The same god may have several attributal or clan names which have survived from the different languages spoken originally by component clans of the tribe. Certain peculiarities of song or step of the personator, or a marked or striking symbol on his paraphernalia, may have given a name having no relation to the spirit personated. Keeping this fact in mind, and remembering the permanency of symbols and the changeability of nomenclature, we are able to discover the identity of personations bearing widely different names.
An important aspect of the study of these pictures is the light their names often throw on their derivation. We find some of them called by Zuñian, others by Keresan, Tanoan, Piman, and Yuman names, according to their derivation. Others have names which are distinctly Hopi. This composite nomenclature of their gods is but a Hopi language, which is a mosaic of many different linguistic stocks. No race illustrates better than the Hopi the perpetual changes going on in languages which Payne so ably discusses in the second volume of his History of America. The successive clans which united with the original settlers at Walpi introduced many words of their peculiar idioms, and it is doubtful whether the present Walpians speak the same tongue that the Snake (Tcüa) clans spoke when they lived at Tokonabi, their ancient home in northern Arizona.
HOPI FERIAL CALENDAR
Peculiar Features
The author will first sketch the ferial calendar[1] of Walpi and give a brief account of the nature of the rites occurring each month, having especially in mind the personages here figured; but only so much of this calendar will be given as will help to explain the pictures and render the paraphernalia intelligible.
- ↑ For ferial calendar of the Hopis, see Internationales Archiv für Ethnographie, Band VIII, 1895, pp. 215, 286; American Anthropologist, vol. XI, 1898; Fifteenth Annual Report of the Bureau of Ethnology, 1897, p. 260 et seq.
