Hehea is evidently an ancient katcina,[1] and from his appearance in many primitive ceremonies, public and secret, we may regard him as connected with a very old ritual.
The Wüwütcimtû priests in the New-fire celebration at Walpi often decorate their faces (masks are not used in this rite) with the symbols of Hehea, and he is intimately associated with Corn maids (Palahiko mana)[2] of the Mamzrau festival.
Hehea Mana
(Plate XI)
The Hehea mana, sister of Hehea, accompanies the Natacka group in Powamû. She is represented by the artist with the characteristic coiffure of a maiden, and has the same zigzag facial lines as her brother. On her arms are the same phallic symbols, and in her hand she carries a lariat.
If any one refuses to grant the requests of the Natackas for meat or food, both she and her brother try to lasso the delinquent.
Hĕhĕĕ
(Plate XI)
This figure represents a warrior maid who sometimes appears in Powamû. There is such a close resemblance between her and Tcakwaina mana (see page 63) that they would seem to be identical personages. The reason for her unfinished coiffure is given in the account of the Tcakwaina maid.
Awatobi Soyok Taka
(Plate XII)
The massacre at Awatobi took place just two centuries ago, but there are several katcinas surviving in Walpi which are said to have been derived from that pueblo. Among these may be mentioned two bogies called Soyok taka and Soyok mana, male and female monsters. These are occasionally personated at Walpi, and, as their names imply, originally came from Awatobi. Soyok taka corresponds with Natacka, and probably both originally came to Tusayan from eastern pueblos.
Soyok taka wears a mask without distinct symbolism, and has a protuberant snout, with teeth made of corn husks. He has goggle eyes and hair hanging down over his face. His garment is a rabbit-skin rug, and, like Natacka, he carries a saw.[3] On his back hangs a basket containing a child whom he has captured.
