[2] I have been interested to discover what proportion of the whole number of Hopi ceremonials have been described, and the results are such as to allay any conceit that we know much about the subject. Without considering the abbreviated ceremonials there are in the ritual 12 which are of nine days duration. There are five variants of this ritual, differing in altars, paraphernalia, and rites, so that we may say there are performed in Tusayan about 60 ceremonials, each nine days long, to be investigated. Of these there are 40 of which we know nothing, save their existence; 15, fragments of which have been described; and 5 which have been fairly well studied. There are about 30 Hopi altars which have never been figured or described, or as far as I know seen by ethnologists. It thus appears that there is plenty of material in this province to occupy the students of primitive ritual for some time to come. An adequate comprehension of the Hopi Katcina ritual requires a consideration of five different modifications of the same altars. [3] The image of Cotokinungwu in the Oraibi flute altar (q. v.) has zigzag figures down the legs, which would appear to associate this deity with lightning. [4] Amer. Anthrop., Vol. 5, No. 2, April, 1892, Pl. I, fig. 1; Pl. III, figs. 1 and 2. [5] The Hopi, ancient and modern, were adepts in this craft of mosaic encrustations, using for that purpose turquoises, shells, and other substances. [6] The chief who flogs the children in the initiation, which occurs in Powamu, holds this object in his hand. This flogging at Walpi is performed by a man masked to represent Tunwup. Int. Archiv für Ethnog., Band viii, 1895. 15th Ann. Rep. Bur. Amer. Ethnol., pp. 283-284. [7] Amer. Anthrop., Vol. 5, No. 2, April, 1892. [8] A great many observations remain to be made before any one can claim to know the exact meaning of pueblo rites, but the material awaits investigation, and can be obtained by persistent work in the field. The time, however, is past when any compiler can write an account of the aboriginal religions of America and neglect the Hopi for want of published material. [9] For Niman altars of Cipaulovi, Miconinovi, and Walpi, see Journ. Amer. Ethnol. and Archæol., Vol. II, No. 1. [10] The character of the public ceremonials of the Katcinas, even when abbreviated, as in the so-called rain dances, justifies the theory that their main objects are the two above mentioned. Even the clowns, a priesthood directly connected with Katcinas and absent in all other ceremonies, are concerned with the growth of seeds. [11] It may be borne in mind that the same altar is made in Powamu and Niman, and whether called by one or the other of these names it is the same thing—a Katcina altar.