That the natchi is more than a sign of warning to outsiders to keep away from the secret rites of the kiva is evidenced by the variety of materials used; and, indeed, the things themselves are now known to be symbols, to some of which Mr. Voth has learned the key. For instance, on the natchi of the Snake and Antelope Societies, the skins of the _piwani_--which is supposed to be the weasel--are attached. The Hopis say of the animal to whom the skin belongs that when chased into a hole, he works his way through the ground so quickly that he escapes and "gets out" at some other place. Now see the ceremonial significance of the use of this weasel's skin on the Snake natchi. They are supposed to affect the clouds and compel them to "come out," so that rain will come quickly.
Near all the villages, or on the terraces below, a number of shrines may be found where certain of the "Powers" are worshipped. In the account of the Snake Dance I speak of the shrine of the Spider Woman, and show the photograph made when I followed Tubangointiwa (the Antelope chief), and watched him deposit bahos and offer prayers to her. The number of shrines is large. I have seen many, but there is not space here to describe them. It is an interesting occupation, during the ceremonies, to follow the priests, after they have deposited the puhtabi and begun to sprinkle the sacred meal, to the shrines. If the observer can then have explained to him the deity to whom the shrine is dedicated, and his or her place in the Hopi pantheon, his knowledge of Hopi worship will be considerably increased.
Of katchinas much might be written. They are ancient ancestral representatives of certain Hopi clans who, as spirits of the dead, are endowed with powers to aid the living members of the clan in material ways. The clans, therefore, pray to them that these material blessings may be given. "It is an almost universal idea of primitive man," says Fewkes, "that prayers should be addressed to personations of the beings worshipped. In the carrying out of this conception men personate the katchinas, wearing masks and dressing in the costumes characteristic of these beings. These personations represent to the Hopi mind their idea of the appearance of these katchinas or clan ancients. The spirit beings represented in these personations appear at certain times in the pueblo, dancing before spectators, receiving prayer for needed blessings, as rain and good crops."