in the Moñ kiva, and one of the Kokop clan, used in the Nacab kiva. These are supposed to have been the property of the warriors of these two clans, but there are no special rites connected with them. At Hano the rites of the warriors occur at the winter solstice, when elaborate altars are erected.
Pamürti
The Zuñi Indians are said[1] to claim Sichumovi as one of their towns, and the Hopis sometimes refer to it as the Zuñi pueblo, for the reason that the clans which settled it, mainly the Asa, and possibly also the Honani, came from Zuñi; but of that the author is not quite sure. It is commonly said that the Asa belong to the Tanoan stock and that they migrated from the Rio Grande via Zuñi, where they left representatives called the Aiwahokwi.
The belief of the Zuñis and Hopis is that Sichumovi is closely connected with the Zuñi clans is supported by the existence in that pueblo of a ceremony—Pamürti—in which the majority of the personators are called by Zuñi names, and are dressed to represent Zuñi katcinas. In this festival there are neither secret ceremonials nor altars, save those presently to be mentioned, and no tiponis nor society badges, although ancient masks are publicly displayed in certain houses.
The Pamürti at Sichumovi in the year 1900 eclipsed all ceremonies in January at the East mesa, but simultaneously with it dances were performed in the other pueblos. Pamürti celebrates the katcina' return (ikini) to the pueblo, the personations at Sichumovi mainly representing the ancients of the Honani and Asa clans.[2] In the same manner Powamû is supposed to represent the return of the ancients of the Katcina clan.
The Pamürti opened with a personation of Pautiwa, who in this festival at Sichumovi is the sun god of the Asa and Honani clans. On the opening day of the celebration he went to every kiva on the East mesa announcing that in eight days the ancients would return and the Pamürti would be celebrated. He threw meal at the homes of the chief clans of Sichumovi—the Honani, Asa, and Patki clans—as he passed through the pueblo, a symbolic act analogous to that of Ahül, who in Powamû makes markings of meal on the doorways of all the houses of chiefs.
Eight days after the sun god, Pautiwa, had made the circuit of the kivas as above mentioned, personators of the following beings marched from the Sun spring up the trail into Sichumovi:
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Pautiwa, |
Sun god. |
