It will be noticed that the five summer moons have the same names as those of the winter; by that I do not mean to discard the divisions “named” and “nameless,” elsewhere used on good authority. The questions regarding the nomenclature of the different moons and their number are very perplexing and not yet satisfactorily answered. The determination of the number of moons recognized in the year or the interval between the successive reappearance of the sun in his house (Táwaki) at the summer solstitial rising is a most important question, for a satisfactory answer to which my researches thus far are insufficient. Several of the priests have told me that there were 13, as given above; but others say there are 12, and still others, 14. The comparative ethnologist, familiar with Mexican calendars, would be glad to accept the report that there were 13, in which case there would be introduced a remarkable harmony between peoples akin in many ways. Although, however, there is good evidence that 13 is recognized by some priests, the negative evidence must be mentioned, especially as it is derived from men whose knowledge of Hopi lore I have come to respect. I have, however, provisionally followed the opinion of those who hold that the Hopi recognize 13 ceremonial months in their calendar. If the second part of the Ü′cü moon be called Tü′hoe, we would have 14 moons, which would give 6 between 2 Pówa, or 2 Pa, Kéle, Kyá, and divide the ceremonial year into two parts of 7 moons each. The Katcina’s return (Ükine), or the beginning of the Katcinas, then occurs in the Pa moon; they end in Kyá at the Nimán (last, farewell). The group of unmasked ceremonials (nine days) likewise begins at the Pa moon in the Snake or Flute, and ends at the winter, Kyá, or Soyáluña. In endeavoring to find some reason for the similarity of names in the two groups of months which compose the ceremonial year I have this interesting hint, dropped by one of the priests: “When we of the upper world,” he said, “are celebrating the winter Pa moon the people of the under world are engaged in the observance of the Snake or Flute, and vice versa.” The ceremonials in the two worlds are synchronous. “That is the reason,” said my informant, “that we make the Snake or Flute pahos during the winter season, although the dance is not celebrated until the corresponding month of the following summer.”[11] MEANS OF DETERMINING THE TIME FOR CEREMONIALS Among the Hopi Indians there are priests (tawawympkiyas) skilled in the lore of the sun, who determine, by observations of the points on the horizon, where the sun rises or sets, the time of the year proper for religious ceremonials. Two of these points are called sun houses, one at tátyüka,[12] which is called the sun house (táwaki) par excellence, another at kwiníwi, which also is called táwaki, or sun house. The points on the horizon used in the determination of ceremonial events are as follows: