Annual report of the Bureau of Ethnology to the Secretary of the Smithsonian Institution . rs of thepueblo, performed their ceremony to bring back the beneficent godand his train. The Nahuatl priest called a similar ceremony Teotleco,the god comes—The dead god is reborn, says Duran. The gods(Katcinas) come, say the Hoj^i (Soyaluna, all assemblage; derivedfrom CO, all; yuBya, assemblage). The Nahuatl priest sprinkled mealon the floor of the teocalli, and when he saw in the meal the footprint *There are Tiieniliers of the American race living whore the sun disappears at the winter solstice orsuc
Annual report of the Bureau of Ethnology to the Secretary of the Smithsonian Institution . rs of thepueblo, performed their ceremony to bring back the beneficent godand his train. The Nahuatl priest called a similar ceremony Teotleco,the god comes—The dead god is reborn, says Duran. The gods(Katcinas) come, say the Hoj^i (Soyaluna, all assemblage; derivedfrom CO, all; yuBya, assemblage). The Nahuatl priest sprinkled mealon the floor of the teocalli, and when he saw in the meal the footprint *There are Tiieniliers of the American race living whore the sun disappears at the winter solstice orsuccumbs to evil powers. Have the Pueblos inherited this rite from people who once lived far tothe north? The fact that the Snake dance follows the Nim^n may be explained as follows: The sun beginsto be affected by the Plumed Snake at the Farewell dance, and the jirowing inlluenceof tliis divinity isrecognized, hence his (children (reptiles) are gathered from the tields and intrusted with the prayersof men to cease his maliru iuHueuce. BURFAU OF ETHNOLOgV fIfTEENTH annual report PL. cvl. HAHAtWUUTi, NATAGKA. ANU bUYUKMANA FSWKE8] THE RETURN KATCINA CEREMONY 273 of the War god, the leader of the divinities, be announced the Hopi priest still continues to sprinkle sand on the kiva floorduring the ceremony. katcinas return The first celebration of the Katcinas iu the spring, several monthsafter their departure, took place in that division of the year called thePamiiyawfi, and is known as Mohti Katcinumyiinya, or First Katcinaassembly. I have called it the Return Katcina. It follows directlyafter the winter piiho making of the Suake-Antelope or Flute societies,which varies in character according to whether the Snake or the Flutesociety gives the presentation that year. In 1893 it followed the Snakepaho making, and in 1894 that of the Flute. It may be called a com-posite, abbreviated assembly of Katcinas. During the day Katcina masks were renovated in the kivas of themesa, a
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