108 THE ZUNI INDIANS [eth. ann. 23 



CALENDAR AND CALENDRIC CEREMONIALS 



Calendar 



The 3'ear (te'pikwai'i) is divided into two seasons, each consisting of 

 six months (te'lakwai'i). The month is divided into three parts, each 

 part being called topinta as'tem'la (one ten). 



According to Zufii calculation, when the rising sun strikes a certain 

 point at the southwest end of To'wa yariilnne (Corn mountain) it is 

 the winter solstice. Then the sun moves to the north, passes the moon 

 at A'yonawa yal'lanne and continues round to a point northwest of 

 Zuni which is called Yal'lil *hlan'na (Great mountain), where it sets 

 consecutively for four da3's at the same point. The last day is the 

 summer solstice. 



The names of the months are given below. It will be observed that 

 those for the months December to June are indicative and that the 

 same names are repeated for the other six months. 



Winter months. J^kopu (turning or looking back «) , December; Taiyiimehu (limbs 

 of trees broken by snow), January; O'nanulakiakwamg (nos^nowin the road), Feb- 

 ruary; 'Hli^tekwakia 'sanna (little wind month), March; 'Hli'tekwakia 'hlan'na 

 (big wind month), April; Kwashi''amme (no name). May. 



Summer MONTHS. Fkopu (turning or looking back), .Tune; Taiyiimehu (limbs of 

 trees broken by snow), July; O'niinulaklakwamg (no snow in the road), August; 

 *Hli'tekwakia 'sanna (little wind month), September; *Hli^tekwa'kia 'thlan^na (big 

 wind month), October; Kwashi^ilmme (no name), November. 



Winter Solstice Ceremonies • 



Yii'tokia (sun father) i'tiwannan (middle) kwi (place) te^chi (reaches 

 there) is a reference to the shortest day in the year, the winter solstice. 



Though the ceremonies of both seasons extend through .some days, 

 the tirst day on which the people en masse plant te'likinawe (prayer 

 plumes) is designated as the solstice. The day chosen for the winter 

 solstice celebration is the 21st or 22d of December. The pe'kwin (sun 

 priest) is alone responsible for the calendar. He is usuall}' correct in 

 his calculations, but has been known to be in error. Such was the case 

 in 1896, when the pe'kwin (see plate xviii) had but recently replaced 

 his predecessor. The former sun priest had ))een dismissed from his 

 high office by the word of the Shi'wano"kia (Priestess of fecundity), 

 who enjoys such prerogative; she declared the failure in crops due to 

 the bad heart of the pe'kwin. Many ventured to hint that he pos- 

 sessed the diabolical powers of witchcraft. After prolonged discus- 

 sion by the first body of A'shiwanni (rain priests) and others over the 

 time designated by the new pe'kwin, his decision was confirmed. 



a The reference is to the Sun Father's turning; back after reaching the point referred to at the 

 southwest end of To'wa yal'liinng. He is supposed to pause here for a time before returning on his 

 course. 



