Volume 1

Keresan texts / by Franz Boas.

  • Boas, Franz, 1858-1942.
Date:
1928-
Catalogue details

Licence: In copyright

Credit: Keresan texts / by Franz Boas. Source: Wellcome Collection.

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    made by a native from the illustration in Stevenson’s Zuhi Indians (see AA. p. 182). In the chak-wena dance Oct., 34, 1918, he beats the bundle. ma*shchcchuwai (Parsons, p. 101). A kachina who appears with the chakwena. He carries a pine branch with eagle feathers. (Parsons, p. 105, fig. 12. See the story of Cliff-Dweller, pp. 104 et seq.) Parsons says, “ When the world was still soft he was turned into stone, and any piece of petrified wood bears his name. ” Kaina*'nfi, a gambler (Parsons, p. 105, fig. 13 ; p. 111, fig. 17a, from Gunn, p. 160, and story ot Fire-Brand-Boy), see Abstracts p. 254. k'o’'tc'in>'ina*,k,o, Yellow-Woman (Parsons, p. 101) appears in dances and plays on notched sticks, grinding, at it is called. Their faces are painted yellow. Their parts were formerly taken by men-- women. According to Parsons all of these belong to two groups, the kaiya (k’aiya, room, inside, all around inside) and the hemish (p. 99). In A. A. Vol. 20 (1918), p. 182 she says that the kachina are divided into black and blue ; and that the blue are subdivided into hemish, kohash- toch and kaiya. In the Zuni story of the Deserted Children (of Zuni origin) there is mention of four kachina chiefs, particularly of a Yellow and a Blue Chief (p. 149). Parsons also mentions shonata, who carries an ear of corn in each hand, and shoradja. Both are spotted white on black, the former closer than the latter. From this and from a bonfire rite they formerly performed in time of drought she equates them with the Zuni shulawitsi. Both of these are impersonated by members of the Corn Clan (Parsons, a, p. 101, note 1, AA 20 : 69, note 4).1 I have not included the chapio (tca'p'iyu'), (Parsons, a, p. 101, Goldfrank, note 1 ; AA 20 [1918]; 183 ; A. A. 25 (1923) : 190) from pas'i (El Paso), a bugaboo who appears on St. Joseph’s Day, and on Christmas Eve. His appearance was observed on St Joseph’s Day 1917, and at Christmas 1918. He brings wood to the chief’s house. He scares children. If they do not obey he takes them away but lets them go when they cross themselves. “ Therefore he has a cross on his mask. ” There are several of them. The p‘cka‘'ri (fiscal) is their master. In Acoma Ts’i^mo'tchnfi appears as a kachina. He has bracelets of teeth. His mouth is tubular and he cries huhuhuhu. He carries a long stick with sweet corn on top which he gives to the children. He lives on Mt. Taylor (note, see p. 38). I presume Abalone-Man (ca’kits’e ha'tc'Tss, p. 62), Feather-Man, the 1. I was told that there is no heruta in I.apuna.