_a_, Common Hopi sun symbol. _b_, “Big-head,” a solar god. _c_,
Kwátaka, bird with sun symbolism. _d_, Ahole.]
Returning to the common symbol of the sun, or the disk with painted
design and radiating peripheral eagle feathers, we find on comparing
it with the symbolism of the head of a sun god (plate XXV, _b_), a
close similarity. Among the features common to both are the markings
on the upper half of the face, the radiating feathers, and the cross
extensions. The marks on the sun disk, indicating eyes, are here
replaced by balls, but of greater importance in future comparison, the
mouth or double triangle is represented by a curving beak. The reason
for the substitution of this form of mouth is apparent in a comparison
with the head of the doll of _Kwátaka_ (plate XXV, _c_), where a bird’s
head, wings, and tail are all represented. The symbolic design on the
body of this bird doll is strictly comparable with those on the two sun
symbols previously mentioned. The radiating feathers are replaced by
tail and wings, while the head is suggested by the curved beak of the
second symbol. A comparison of these three figures leads to the belief
that they are three different sun symbols.
The fact that the last is called _Kwátaka_, and that the Bird-man in
_Soyáluña_ was given the same name, supports the theory that the
latter is a solar god. In his performance he does not, to be sure,
wear a mask with solar symbols, but he imitates a bird in action and
voice. He is a patron of warriors, like the sun; he is the first god to
return, and the _Soyáluña_ is a celebration to cause the sun to return.
The eagle or a raptorial bird is the sun bird; the sun fertilizes the
earth, and the ceremonial acts of the Bird-man at the Winter Solstice
dramatize fertilization. In short, the conclusion to which studies of
the ceremonial acts of the Bird-man, reinforced by those of comparative
symbolism, have led me, is that the Bird-man personates the sun or a
solar deity.