FEWKES] THE DAYS OF THE CEREMONIES 25 
or, beginning with the last, four days of frolic, four days from the eree- 
tion of the Snake altar to the Snake dance, four days from the erection 
of the Antelope altar to the making of the Snake altar, and eight inact- 
ive days, which I am unable to separate by any distinct events. 
The nine days of ceremony, beginning with yiizya and ending with 
the dance, have a nomenclature suggestive of a division into two groups 
of four each. The day after the assembly is called the ‘first day” 
(ciictala). Then follow the “second day” (liictala), the “third day” 
(paictala), and the “fourth day” (naluctala). The second series then 
begins with a second ciictala, or “first day,” closing with the publie 
dance.! On this basis it will be seen that the number four, so constant 
in pueblo ritual, is prominent in the number of days in the Snake cere- 
monial. I will call attention also to the fact that the nine days of 
ceremonies plus the four days of frolic make the mystic number 
thirteen. It may likewise be borne in mind that the period of twenty 
days, the theoretical length of the most elaborate Tusayan ceremony, 
was also characteristic of other more cultured peoples in Mexico, and 
that thirteen ceremonials, each twenty days long, make a year of 260 
days, a ceremonial epoch of the Maya and related peoples. 
The comparative studies which are here considered deal with por- 
tions only of the rites of the nine days. This has been necessary on 
account of the poverty of data at my control. There seems abundant 
evidence that in the three pueblos considered there is no such com- 
plexity of secret rites as at Walpi, and consequently there are abbre- 
viations. Thus the Antelope altar at Oraibiis not erected on yiiiya, as 
at Walpi, while at Cipaulovi it is made on the second ciictala, or ouly 
four days before the dance. When we know all the details of the 
Snake ceremonials in each of the five Tusayan pueblos, we shall be able 
to draw our comparisons much more closely than at present. This 
article, therefore, is preliminary, a temporary summary, or a step, it is 
hoped, toward a more exact knowledge of the Snake dances in all the 
pueblos of Tusayan. 
The dates of the nine days on which ceremonials belonging to the 
Snake dances were observed in 1896, at the three villages, are as follows 
(the presence of the author is indicated by an asterisk): 


| Oraibi Cipauloyi | Cunopayi 
: a ee ae ee =| = 
| 
WU popes epan cocsacs cod SneEe es Sec copeeeEe August 11 | August 15*| August 16 
Cac tall wee see eter eee aie eare are ote (oe August 12 | August 16 | August 17 
ILI EY can GRE SSSR os OER Hele CEO UE RCE Eee August 13 | August 17 | August 18 
Paictala..-.-...............-...-..--....---.| August 14 | August 18 | August 19 
INCVTOLOIEY Be eis Seeai Satna Oke oe Sane SEE ES enee August 15 | August 19 | August 20 
Octal veer eet ne nee eee cm eee eet soe August 16) August 20 | August 21 
Komoktotokya ....-............-..----------| August 17*| August 21*| August 22 
Totokya.:-..-.....-....--..-...-.--.--------| August 18*| August 22*; August 23 
MUNUNG ls =e wereeinisie cee isiewicic vaeos)—esermseicicees se August 19°) August 23) August 24* 



} Journ. Amer. Eth. and Archwol., Vol. 1v, pp. 13, 14, note. 
