FEWKEs] TIME OF CEREMONIALS 259 



or Water people plant corn. When the sun returns here the Snake- 

 Antelope fraternities assemble for the Snake dance. 



7. Kwitci'ila.' When the sun rises at this f)oint on his northward 

 journey general planting begins, which coutiuues until the summer 

 solstice. When the sun leturns to this point on his southerly journey 

 the Niin;iiikatcina is celebrated. 



8. Taiovi ( !). 



9. Owatcoki (owa, rock ; tcoki, mound house). 



10. Wii'nacakabi (wii'na, pole; Ciika, ladder). 



11. Wakacva, cattle spring, 12 miles north of Keams canyon. 



12. Paviiukyaki, swallow house. 



13. Tiiyiika, summer solstice. 



We are justified in accepting the theory that sun and uioon^ worship 

 is usual among i)rimitive men, Whether that of the sun or of our sat- 

 ellite was the earlier it is not in the province of this article to discuss, 

 but it is doubtless true that suu worship is a very ancient cult among 

 most primitive peoples. The Pueblos are not exceptions, and while we 

 can not say that their adoration is limited to the sun, it forms an essen- 

 tial element of their ritual, while their anhydrous environment has led 

 them into a rain-cloud worship and other complexities. I think we can 

 safely say, however, that the germ of their astronomy sprang from 

 observations of the suu, and while yet in a most primitive condition they 

 noticed the fact that this celestial body did not always rise or set at 

 the same points on the horizon. The connection between these facts 

 and the seasons of the year must have been noted early in their history, 

 and have led to orientation, which plays such an important part in all 

 their rituals. Thus the approach of the sun to a more vertical position 

 in the sky in summer and its recession in winter led to the association 

 of time when the earth yielded them their crops with its approach, 

 and the time when the earth was barren with its recession. These 

 epochs were noticed, however, not by the position of the sun at mid- 

 day, but at risings and settings, or the horizon points. The two 

 great epochs, summer and winter, were, it is believed, connected with 



^Note the similarity in sound to the Nahnatl month, Quecholli, in which the Ataraalqnaliztli was 

 celebrated. See "A Central American ceremony which suggests the Snake dance of the Tusayan 

 Tillagers,"' American Anthropologist. Washington, vol. Vi, No. 3. Quecholli, however, according to 

 both Sahagtm and Serna, was in November. The Snalie dance at Walpi is thus celebrated about six 

 months from Atamalqualiztli. or not far from the time when the people of tlie under world celebrate 

 their Snake-Antelope solemnities. In this connection attention may be called to the fact that the 

 Snake-Antelope priests in Walpl have a simple gathering in tlie winter Pa moon (January), when 

 their sacerdotal kindred of the under world are supposed by them to be performing their unabbre- 

 viated snake rites. This is at most only about a month from the time Atamalqualiztli was celebrated. 

 Teotlico, the Nahuatl return of the war god, occurred in November; Soy:ilufia, the warriors' return, 

 in December. There are important comparative data bearing on the likeness of Hopi and Nahuatl 

 ceremonies hidden in the resemblance between Kwetc-ila and Quecholli (Kwetcoli). 



'Miiyihwhh. the goddess of germs, is preeminently the divinity of the under world, and has some 

 remarkable similarities to the Nahuatl ilictlantecutli or his female companion Mictlancihuutl. Tlie 

 name is very similar to that for moon. This was the ruler of the world of shades visited by Tiyo. th© 

 snakehero. {Seethe legend of the Snake Youth in Journal of American Ethnology and Arch[eology, 

 vol. IV, Boston, 1894.) 



