Any one who has studied the ceremonial system of the Tusayan Indians will have noticed the predominance of great ceremonials in winter. From harvest time to planting there is a succession of celebrations of most complicated and varied nature, but from planting to harvesting all these rites are much curtailed. The simplest explanation of this condition would be, and probably is, necessity. There is not time enough to devote to great and elaborate ceremonials when the corn must be cared for. Time is then too precious, but when the corn is high and the crop is in sight, or during the long winter when the agriculturist is at home unemployed, then the superstitious mind has freedom to carry on elaborate rites and observances, and then naturally he takes part in the complex ceremonies. Hence the spring and early summer religious observances are abbreviated. Although the Pueblo farmer may thoroughly believe in his ceremonial system as efficacious, his human nature is too practical to consume the precious planting time with elaborate ceremonials. But when he sees that the crop is coming and harvest is at hand, then he begins the series of, to him, magnificent pageants which extend from the latter part of August until March of the following year. It has been proven by repeated observations of the same ceremonials that there is great constancy in the way successive presentations of the ritual are carried out year after year. The inevitable modifications resulting from the death of old priests undoubtedly in course of time affect individual observances, but their ritual is never voluntarily changed. The ceremonials which I have here and elsewhere described were not invented by them to show to me, nor will any religious society of the Hopi at the present day get up a ceremony to please the white man. Each observance is traditional and prescribed for a certain time of the year. TABULAR VIEW OF THE SEQUENCE OF TUSAYAN CELEBRATIONS[7] The following tabular view of the sequence of ceremonials may aid in the study of the Hopi calendar, and indicate the ceremonials presented to us for classification: { Katcina’s return. _A_[8] { Powámû. { Pálülükoñti. The abbreviated Katcinas commonly come in the interval, and vary somewhat from year to year. { Nimán (Katcina’s departure). { Snake or Flute (alternating). { Lálakoñti. _B_ { Mamzraúti. { Wüwütcímti[9] (sometimes Naácnaiya). { Soyáluña. _Masked or Katcina Ceremonials_