Page:Hopi Katcinas Drawn by Native Artists.pdf/35

10.	Tcüa clan house	Saliko	$\scriptstyle {\left\{{\begin{matrix}\ \\\\\ \\\ \ \end{matrix}}\right.}$	Tcüb tiponi Tcüa tiponi Marau tiponi Tcak
11. 12. 13. 14. 15. 16. 17. 18. 19. 20. 21.	Nacab kiva Patki clan house Honau clan house Ala clan house Pakab clan house Katcina clan house Al kiva Tcivato kiva Asa clan house Patki clan house Pakab clan house	Kotsyumsi Kotka Pontima Nuñsi Komalctsi Tuwasmi Nacainima Poyaniumka		Lakone tiponi Aal tiponi Kalektaka tiponi Katcina tiponi Aal tiponi Lakone tiponi Sumaikoli tiponi
22.	Patki clan house	Nempka	$\scriptstyle {\left\{{\begin{matrix}\ \\\ \end{matrix}}\right.}$	Lakone tiponi Soyal tiponi

After the personator of the sun had visited all these houses and kivas he sought a dhrine dedicated to the sun, where he made his offerings and, retiring to a sequestered place, disrobed and returned to the kiva in the pueblo, carrying his mask hidden in a blanket. This personation did not appear again in Powamû.

Preliminary Visit of the Monsters

On February 10, in Powamû, a group of monsters (Soyokos) from each pueblo visited every house on the mesa. The object of these visits was to tell the people that in several days they would return for meat and bread. These monsters are called Natackas, and the group from each pueblo consists of Hahai wüqti (their mother), Natacka mana (maid) and Natacka naamû (their father). The members of each group from the different towns are clothed in essentially the same costume, and have the same symbols on their masks.

The acts of Natacka naamû, Hahai wüqti, and Natacka mana on February 10 were essentially the same, each group first visiting all the houses of its own pueblo and then those of families of the other pueblos on the East mesa the heads of which were men of its town who had married and had children.

When it arrived at a house, the group, preceded by Hahai wüqti, halted before the door, and its leader called out in falsetto voice, asking for the inmates. The mother of the monsters carried a collection of snares (small animal traps made of a stick and yucca fiber) and when a man or boy appeared she gave him one, telling him to hunt game, and in eight days she and her company would return for meat. She gave to the women and girls an ear of corn, telling them to grind it, and saying that in eight days the visitors would return for meal and bread. The Natacka father (naamû) said nothing, but hooted and hopped back and forth, assuming threatening postures.

This visit was an announcement to the households that in course of