The likenesses are built on the similarity of the rites practiced in both members of each pair. The Hopi priests recognize another kinship which does not appear in the nature of the ceremonies as much as in the subordinate parts. Thus, Lálakoñti and Pálülükoñti, Wüwütcímti and Mamzraúti are brother and sister ceremonials, according to their conceptions. This kinship is said to account for certain events in the ceremonials, and friendly feeling manifested between certain societies, but much obscurity envelops this whole subject of relationships. The term “Nine days’ ceremonies” refers to the active[17] ceremonial days, including those in which the chiefs perform the secret observance and the open dance of the last days. Strictly speaking, the ceremonial smoke to determine the time is a part of the observance, and from this date to the final public exhibition there are sixteen days, a multiple of the omnipresent number four. Some of the Katcinas have nine days of ceremonials, counting the assembly and the final purification. The inception of the ceremony is called tcótcoñ yüñya, smoking assembly, in which the chiefs (moñ′mowitû) meet together in the evening at a prescribed house. The meeting places are as follows: Tcütcüb (Snake-Antelope fraternity) Snake chief’s mother’s house. Mamzraú Sálako’s. Lálakoñ Kótcnümsi’s. Soyáluña Vénsi’s. Wüwütcím Tcíwüqti’s. Lénya (Flute) Talásvensi’s. Nimán Kwümaletci’s. On the day following this smoke the speaker chief (tcaákmoñwi) at early sunrise announces to the public that the ceremony is to begin, and to the six direction deities (nananivo moñ′mowitû) that the priests are about to assemble to pray for rain. Eight days after the announcement the chiefs gather in the kiva, and that day is called yüñya, assemblage, but is not counted in the sequence of ceremonial days. The first ceremonial day is Cüctála, after which follow the remaining days as already explained in my account of the Snake ceremonials. Counting the days from the commencement, the Snake, Flute, Nimán, Lálakoñti, and Mamzraúti are always celebrated in extenso sixteen days, or nine days of active ceremonies, as shown in articles elsewhere. When Naácnaiya is not celebrated, Wüwütcímti, Powámû, Soyáluña, and Pálülükoñti are abbreviated to four days of active ceremonials.