part of the mask is banded green, red, and black, and black feathers are attached to its lower border. 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 represented emerged from the kiva at dawn, and sang at different points in the pueblo, after which they retired to the kiva and distributed seed corn to the women of the village.[1]
The similarity of the words Ahülani and Ahül is explained by a derivation of both from the word ahülti (return). The Ahül katcina is the Return katcina, the first in Powamû to return to the pueblo. He is in fact the Tawa wüqtaka (Old Man Sun), and the similarity of the symbolism of his mask to that of the sun is evident. So Ahülani is the "return katcina making," or the returning sun of the Patki, as Ahül is the returning sun of the Katcina clan. Both these names are attributal names of the sun.
Although Ahülani, as his picture shows, has no sun symbolism in his mask, his crescent eyes are often seen in sun symbols. There is another indication that he may be in some way connected with the sun. A personation of Ahül katcina is said to appear in some of the other pueblos in place of Ahülani, which substitutoin indicates their identity. In the dance in the kiva the night before Ahülani and the Soyal manas appear, there is a man representing a bird which the author interprets as a personation of the sun;[2] 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, not assumed in public, although the same god is personated in the plaza under the name Ahülani.
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 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 Muyiñ wüqtaka is the Tanoan Nañoikusi, Earth Altar Man; Nañoiu-
