“I have been asked about katsintihu, I will start with Kyaro Katsina.
Kyaro Katsina is *Parrot Katsina. (“Kyaaro” is a Hopi word for “Parrot.”) The body of Kyaro Katsina is blue, like Water, like Sky, like Tsorsposi and like Sakwaqa’o, this is so because blue is the color of Spirit. Turquoise blue is much used by Katsintithu. Parrot feathers are used in ceremonies because Parrot is very sacred *symbol of Poogwangw. *All creatures are sacred, not one more than another, but Parrot is a sacred *symbol of Pooqwangw because Parrot echoes when talking.
A place of good echoes is very sacred because echo is the voice of Pooqwangw answering tupko (younger brother) when tupko calls to Pooqwangw. For this reason the brother of Pooqwangw is called Paalonhoya. Some Hopi say Paalonhoya means “Small Echo” but in a good way I must say this is a mistake. As well as meaning “small” -hoya means “one who represents…” “representative of…..” and Paalonhoya means representative of Paalon. Paalonhoya represents his paava (older brother) .
Pooqwangw likes to make his home in rocky places, caves and canyons, for this reason there are good sounds coming from these places, and so places with good echoes are held sacred to natives. Hopi knows Echo is Spirit calling from rocky places, caves and canyons, and so Hopi priests have developed a secret way of talking to honor Pooqwangw. This secret way of talking is “pi’ep” (repetitive), like a Parrot, and by talking in this way Hopi priests and elders honor Echo, the Pahana. The secret way of talking is like this: “Pahana will return, and when Pahana returns if he can find three, two or even one true Hopi who has remained in his village and who has not strayed from the Path of Masau, Pahana will save Hopi from destruction to come at End Time. But if there are not three, nor two, nor even one true Hopi who has remained in his village and who has not strayed from the Path of Masau, Pahana will not save Hopi from destruction to come at End Time, instead Pahana will turn his back on Hopi, he will turn his back and he will walk away and leave Hopi to clean up his own mess. And so we remain in our villages and we do not stray from the Path of Masau.” This way of talking will identify Pahana to Hopi.
Large numbers of yaayaapam may come and say “I am the Pahana you await” but if they do not have this way of talking, every Hopi knows they are yaayaapam. This way of talking is not simple – certain words must be repeated but certain words must *not be repeated. If *one wrong word is repeated, this man is a yaaypa. To keep a conversation going in this way one *must be Pooqwangw or you must be a Hopi priest or respected elder. This way of talking means *nothing if Wimi do not *know Pooqwangw when he “Echoes” back to them in perfect way.
Someone has asked me about the matter of “Pahana will know Hopi by the shape of his head (bang haircut), the shape of his house, the layout of his village, the shape of the Land on which his village stands and by his lifestyle. This is a riddle to trap yaayaapam. Pooqwangw knows Hopi by the shape of his head “flat on top” (*not bang haircut! Though even many Hopi believe it is bang haircut), the shape of his house “flat on top”, the shape of the Land on which his village stands “flat on top”, the layout of his village “flat”, the shape of the Land on which his village stands, three mesas “flat on top” and by Hopi’s lifestyle which is according to “flat line” not zigzag line of the evildoer.
These hisathima are known better to Pooqwangw than to any Hopi, even better than Wimi, but what is the use of it when Wimi has forgotten how to know Pooqwangw? Hopi is not to be blamed, yaayaapam are to be blamed, when Pooqwangw comes after so many yaayaapam how can Hopi know him?
At Time of meeting Hopi, Pooqwangw knows Hopi will draw a line of sacred corn between Hopi and Pooqwangw, and he knows this line represents a panaptsa (mirror), so when they greet each other across panaptsa they must greet as mirror images. What Pooqwangw does, Hopi who greets must do the opposite as seen in a mirror. This is done because in World, which is Home to Pooqwangw, everything is naahoy, (in opposite direction). Of course there are some things, which would be *wrong to do in opposite direction, so this is another good way to trap yaayaapam.
Only Pooqwangw knows all the hisathima, and the sacred ngungu’ta. There are many other traps for yaayaapam. Pooqwangw knows all other ancient secrets that even Wimi has forgotten, because Wimi has forgotten more than Wimi can remember. Finally, only Pooqwangw can place the Sacred Tablets naanaqle’. Sacred Tablet is safe, it is even under Wimi’s nose, Pooqwangw has hidden it under Wimi’s nose.
Wimi has set many tests for Pooqwangw and he alone can pass these tests. He must wait for Wimi to grow wise and know him. If Wimi does not know him, Pahana qa sinomu’yta Mesat ‘atsveq. Mesa tilawqa’qati. Pooqwangw will have to look elsewhere for three, two or even one true Hopi. Where will he look? Haqam? Piiye? Suskyam. Yangwq?”