[6] It would be interesting to know what relationship exists between abbreviated and elaborate Katcinas. Are the former, for instance, remnants of more complicated presentations in which the secret elements have been dropped in the course of time? Were they formerly more complicated, or are they in lower stages of evolution, gathering episodes which if left alone would finally make them more complex? I incline to the belief that the abbreviated Katcinas are remnants, and their reduction due to practical reasons. In a general way the word Katcina may be translated “soul” or “deified ancestor,” and in this respect affords most valuable data to the upholders of the animistic theory. But there are other elements in Tusayan mythology which are not animistic. As Mogk has well shown in Teutonic mythology, nature elements and the great gods are original, so among the Hopi the nature elements are not identified with remote ancestors, nor is there evidence that their worship was derivative. As Saussaye remarks, “Animism is always and everywhere mixed up with religion; it is never and nowhere the whole of religion.” [7] By Gregorian months, which of course the Hopi do not recognize by these names or limits. Their own “moons” have been given elsewhere. [8] The months to which the first division roughly corresponds are January to July. The second division includes, roughly speaking, August and December (inclusive). More accurately defined, the solar year is about equally divided into two parts by the Nimán, which is probably the exact dividing celebration of the ceremonial year. [9] There is a slight _r_ sound in the first two syllables of Wüwütcímti. [10] The word mü′iyawû means “moon,” by which it would seem that our satellite determines the smaller divisions of the year. [11] From their many stories of the under world I am led to believe that the Hopi consider it a counterpart of the earth’s surface, and a region inhabited by sentient beings. In this under world the seasons alternate with those in the upper world, and when it is summer in the above it is winter in the world below, and vice versa. Moreover, ceremonies are said to be performed there as here, and frequent references are made to their character. It is believed that these ceremonies somewhat resemble each other and are complemental. In their cultus of the dead the under world is also regarded as the abode of the “breath-body” of the deceased, who enter it through a sípapu, often spoken of as a lake. I have not detected that they differentiate this world into two regions, the abode of the blessed and that of the damned. [12] The Táwaki of tátyüka is the sun house. There is no sun house at hópoko nor at tévyuña. The names of the four horizon cardinal points are, kwiníwi, northwest; tevyü′ña, southwest; tatyúka, southeast, and hopokyüka (syncopated hópoko), northeast.