The Zuñi of New Mexico allude to the year as a 'passage of time,' and call the seasons the 'steps of the year.' The first six months of the Zuñi year possess names which have an agricultural or natural significance, while the last six have ritualistic names. Captain Jonathan Carver, who travelled among the Sioux at the end of the eighteenth century, says that some tribes among them reckoned their years by moons, and made them consist of twelve lunar months, observing when thirty moons had waned to add a supernumerary one, which they termed the 'lost moon.' They gave a name to each month as follows, the year beginning at the first new moon after the spring equinox: March, Worm Moon; April, Moon of Plants; May, Moon of Flowers; June, Hot Moon; July, Buck Moon; August, Sturgeon Moon; September, Corn Moon; October, Travelling Moon; November, Beaver Moon; December, Hunting Moon; January, Cold Moon; February, Snow Moon. These people had no division into weeks, but counted days by 'sleeps,' half-days by pointing to the sun at noon, and quarter-days by the rising and setting of the sun, for all of which they possessed symbolic signs. Many tribes kept records of events by means of such signs, as has already been indicated. The eastern Sioux {133} measure time by knotted leather thongs, similar to the _quipos_ of the ancient Peruvians. Other tribes have even more primitive methods. The Hupa of California tell a person's age by examining his teeth. The Maidu divide the seasons into Rain Season, Leaf Season, Dry Season, and Falling-leaf Season. The Pima of Southern Arizona record events by means of notched sticks, which no one but the persons who mark them can understand. The chief reason for the computation of time among savage peoples is the correct observance of religious festivals. With the rude methods at their command they are not always able to hit upon the exact date on which these should occur. These festivals are often of a highly elaborate nature, and occupy many days in their celebration, the most minute attention being paid to the proper performance of the various rites connected with them. They consist for the most part of a preliminary fast, followed by symbolic dances or magical ceremonies, and concluding with a gluttonous orgy. Most of these observances possess great similarity one to another, and visible differences may be accounted for by circumstances of environment or seasonal variations. When the white man first came into contact with the Algonquian race it was observed that they held regularly recurring festivals to celebrate the ripening of fruits and grain, and more irregular feasts to mark the return of wild-fowl and the hunting season in general. Dances were engaged in, and heroic songs chanted. Indeed, the entire observance appears to have been identical in its general features with the festival of to-day.