[129] On page 314 she mentions six Ahshiwanni as “rain priests.” I am not able to definitely decide from the text whether these six are the same as the fourteen mentioned above. It is not clear to me in which group Mrs Stevenson places the “Mud-heads” and “Gluttons,” well described by Ten Broeck in 1852 from Tusayan, and later by herself and Cushing from Zuñi, and by other writers from the Rio Grande pueblos. [130] If these statements are true one sees that they tell in favor of the theory which the ritual emphasized, and that while in a general way there is a similarity between the ceremonial system of the two people, it is absurd to say that “what is written of one is true also of the other.” Long ago their systems may have been identical; at present they have more or less differentiated one from the other. In Zuñi, according to Mrs Stevenson, “at the winter and summer solstices synchronal meetings of most of these societies are held, and also at other times.” After having carefully studied the ceremonials at the time of the summer solstice at Tusayan, I have not found any synchronal meetings of the societies which correspond with those mentioned as occurring at Zuñi at that time. [131] It is desirable that the names of the priests who officiate in ceremonials be given in extended accounts of them in order that the intimate character of this sacerdotal organization may be made out. Until the names of the members of the different societies are complete we are more or less hampered in our studies. The Zuñi equivalent of wympkia appears to be kyalikwe (Tcihkyalikwe, Snake priests from tcihtola, snake, and kyalikwe, wympkia). I am unable to tell to what priests in Tusayan the “Ahshiwanni” correspond. The Tawa (Sun) wympkia or Sun priests have certain points in common with them, but this is as truly an esoteric society as any in Tusayan. I have elsewhere described the Tewa ceremony in which the Sun priests make the páhos and their chief, Kálacai, appeals directly to the rising sun. In that same ceremony páhos are likewise made to the Rain gods directly. In the Katcina celebrations some of the same Sun priests, however, appeal to the leader of the Katcinas to bring them rain, and this personage replies that he will. In this case, supposing, as I think we justly can, that the Katcinas are intercessors between men and gods of highest rank, we have in Tusayan the possible equivalent of the “Ahshiwanni (rain priests)” intrusting their prayers to a zoomorphic and anthropomorphic supernatural personage. The prayer of a single chief for rain for the people, showing something similar to the so-called Ahshiwanni at Zuñi, are not uncommon in Tusayan. In Tusayan an organization of rain priests is not differentiated at the present day from the other societies. All holders of wímis are Rain priests, as well as the organization called the Sun priests, and all at times make special prayers to the Rain gods.