It is doubtless true that we are not progressing beyond what can be claimed to be known when we say that all the Pueblo peoples belong to the same ceremonial type. I am sure that in prehistoric and historic times delegations from the Rio Grande country have settled among the Tusayan villagers, and that many families of the latter have migrated back to the Rio Grande again to make permanent homes in that section. The most western and the most eastern peoples of this Pueblo culture-stock have been repeatedly united in marriage, bringing about a consequent commingling of blood, and the legends of both tell of their common character. It is too early in research to inject into science the idea that the Pueblos are modified Indians of other stocks, and we outstrip our knowledge of facts if we ascribe to any one village or group of villages the implication involved in the expression, “Father of the Pueblos.” Part of the Pueblo culture is autochthonal, but its germ may have originated elsewhere, and no one existing Pueblo people is able satisfactorily to support the claim that it is ancestral outside of a very limited area. In the present article I have tried to present a picture of one of the two great natural groups of ceremonials into which the Tusayan ritual is divided. I have sought also to lay a foundation for comparative studies of the same group as it exists in other pueblos, but have not found sufficient data in regard to these celebrations in other villages to carry this comparative research very far. Notwithstanding these dances occur in most of the pueblos, the published data about them is too meager for comparative uses. No connected description of these ceremonies in other pueblos has been published; of theoretical explanations we have more than are profitable. It is to be hoped that the ever-increasing interest in the ceremonials of the Pueblos of the southwest will lead to didactic, exoteric accounts of the rituals of all these peoples, for a great field for research in this direction is yet to be tilled. In the use, throughout this article, of the words “gods,” “deities,” and “worship” we undoubtedly endow the subject with conceptions which do not exist in the Indian mind, but spring from philosophic ideas resulting from our higher culture. For the first two the more cumbersome term “supernatural beings”[4] is more expressive, and the word “spirit” is perhaps more convenient, except from the fact that it likewise has come to have a definite meaning unknown to the primitive mind. Worship, as we understand it, is not a proper term to use in the description of the Indian’s methods of approaching his supernal beings. It involves much which is unknown to him, and implies the existence of that which is foreign to his conceptions. Still, until some better nomenclature, more exactly defining his methods, is suggested, these terms from their convenience will still continue in common use.