[13] Note the similarity in sound to the Nahuatl month, Quecholli, in which the Atamalqualiztli was celebrated. See “A Central American ceremony which suggests the Snake dance of the Tusayan villagers,” American Anthropologist, Washington, vol. VI, No. 3. Quecholli, however, according to both Sahagun and Serna, was in November. The Snake dance at Walpi is thus celebrated about six months from Atamalqualiztli, or not far from the time when the people of the under world celebrate their Snake-Antelope solemnities. In this connection attention may be called to the fact that the Snake-Antelope priests in Walpi have a simple gathering in the winter Pa moon (January), when their sacerdotal kindred of the under world are supposed by them to be performing their unabbreviated snake rites. This is at most only about a month from the time Atamalqualiztli was celebrated. Teotlico, the Nahuatl return of the war god, occurred in November; Soyáluña, the warriors’ return, in December. There are important comparative data hearing on the likeness of Hopi and Nahuatl ceremonies hidden in the resemblance between Kwetcála and Quecholli (Kwetcoli). [14] Müyiñwûh, the goddess of germs, is preeminently the divinity of the under world, and has some remarkable similarities to the Nahuatl Mictlantecutli or his female companion Mictlancihuatl. The name is very similar to that for moon. This was the ruler of the world of shades visited by Tiyo, the snake hero. (See the legend of the Snake Youth in Journal of American Ethnology and Archaeology, vol. IV, Boston, 1894.) [15] The Soyáluña has been called the Katcina’s return, which name is not inaccurate. It is, strictly speaking, a warriors’ celebration, and marks the return of the leader of the Katcinas, as in Teotleco. The Katcinas appear in force in the Pa celebration. [16] I have elsewhere pointed out the similarity between the dramatizations of the Snake-Antelope and the Flute societies, but the members of the former scout the idea that they are related. Evidently the similarity in their ceremonials, which can not be denied, are not akin to the relationships which they recognize between brother and sister societies. [17] Strictly speaking, eight active, since the first day is not regarded as a ceremonial day. See Journal of American Ethnology and Archæology, vol. IV, p. 13, 1894. [18] Clowns, called likewise “mudheads” and “gluttons.” [19] The típoni is supposed to be the mother or the palladium, the sacred badge of office of the society. It is one of the wími or sacred objects in the keeping of a chief, and is the insignium of his official standing. The character of this object varies with different societies, and, in a simple form, is an ear of corn surrounded by sticks and bright-colored feathers bound by a buckskin string. For the contents of the more elaborate forms, see my description of the Lálakoñti típoni (called bundles of páhos).