Awatobi Soyok Wüqti
(Plate XII)
The figure of the Awatobi Soyok woman differs little from that of the Walpi, but has prominent corn-husk teeth and two white parallel bars on each cheek. These two symbols were in fact said to distinguish Awatobi from the Walpi Soyok wüqti; several priests called attention to the differences when the pictures were shown them.
Tcabaiyo
(Plate XIII)
Tcabaiyo is still another of the bogy gods. The mask belongs to Hoñyi, of the Snake clan, who always personates this being. The picture represents him in the act of seizing a small boy who, from the zigzag marks on his face and the sheepskin blanket, may be a Hehea child.
Tcabaiyo is threatening to kill the boy with the great knife which he carries in his left hand. In the picture the black mask has a long swollen proboscis. The eyes are protuberant, and there is a broad-headed arrow in the middle of the forehead. A white crescent is painted on the cheek. Feathers of the eagle wing form a fan-shaped crest, and a bunch of feathers is tied to the back of the helmet. Tcabaiyo wears a fox skin about the neck. Feathers of the eagle tail are attached to his upper arm. The red-colored garment represents a buckskin; that part of the dress in the form of a white man's waistcoat is an innovation. Arms and legs are spotted with black dots and the breech clout is held in place by an embroidered sash.
Tcabaiyo occasionally appears in Powamû and his symbolism has a close likeness to that of other Natackas or Soyokos. Though he is referred to the Soyoko or Natacka group, he is supposed to be derived from a different clan, and he bears a name characteristic of that clan.
Atocle
(Plate XIII)
There is still another of these Soyokos (monsters) whose functions are nearly the same as those of the sister or mother of the Natackas. The personage has a Zuñi name, Atocle,[1] which betrays her origin. Atocle is an old woman, personated by a man, who goes about the Zuñi pueblo frightening children in much the same way that Soyok wüqti does at Walpi.
- ↑ The actions of this person at Zuñi are described in the Journal of American Ethnology and Archeology, vol. II, 1892, where she is called an old scold.
