Towards the end of the same month (November), feasts were celebrated for the flocks of the huacas, that they might multiply; for which sacrifices were made throughout the kingdom. Ultimately “public solemn sacrifices were made to the Creator, the Sun, the Thunder and the Moon for all nations, that they might prosper and multiply” (Molina). A few weeks later, an exemption from ceremonial bondage, for three months, commenced. Throughout January, February and March no religious festival took place at Cuzco—the farmers attended to their land and the people were left at liberty to pursue their various avocations uninterruptedly (Molina ed. Hakluyt, pp. 51 and 52). I have already shown that the same exemption from ceremonial bondage during ninety to one hundred days of the year was customary in Mexico; and, in my note on the Ancient Mexican Calendar System, communicated to the Congress of Americanists at Stockholm in 1894 (p. 16), I explained the reasons which had led me to infer that “the religious festivals were concentrated in the ritual years of 260 days,” which indeed forms a unit, consisting of a complete set of combinations of the numbers 13 and 20. In Dr. Franz Boas’ admirable monograph on the Social Organization and secret societies of the Kwakiutl Indians (Washington, 1897, p. 418), it is shown that at the present day the clan system is only in force during one division of the year. “At the beginning of the winter ceremonial the social system is completely changed. The period when the class system is in force is called bā-xus. The period of the winter ceremonial is designated as ‘the secrets,’ ‘making the heart good,’ also ‘brought down from Above.’ The Indians express this alternating of seasons by saying that in summer the bā-xus is on top, the secrets below, and _vice versa_ in winter. During this time the place of the clans is taken by a number of secret societies: the spirits who had appeared to mythical ancestors give new names to the men to whom they appear, but these names are only in use during the time when the spirits dwell amongst the Indians, _i. e._, in the winter.” Therefore from the moment when the spirits are supposed to be present, all the summer names are dropped and the members of the nobility take their winter names. The winter ceremonial societies are arranged in two principal groups; these are subdivided into 2×10=20 groups according to age and sex.