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:
1. Táwaki (hütca, opening). The horizon point properly called savwúwee marks the cardinal point tátyüka or place of sunrise at the winter solstice. The winter ceremony Soyáluña is determined not by sunrise, but by sunset, although, as a general thing, the time of summer ceremonials is determined by observations of sunrise.
2. Másnamüzrü (mási, drab or gray; namüzrü, wooded ridge). This point is the ridge or crest of the mesa, east of Püp′ce.
3. Pavüñ′tcómo (pavüñ, young corn; tcómo, mound). A point on the old wagon trail to Fort Defiance, a little beyond the head of Keams canyon.
4. Hoñwítcomo (derivation obscure; hóñwi, erect).
5. Nüváktcomo (nüvák, snow; tcómo, mound). When the sun reaches here on its northern journey the Honáni or Badger people plant corn; the other Hopi people plant melons, squashes, and gourds.
6. Pülhomotaka (pülü, round, hump; hómo, obscure; táka, man; possibly many hump-back men). When the sun reaches here the Pátki or Water people plant corn. When the sun returns here the Snake-Antelope fraternities assemble for the Snake dance.
7. Kwitcála.[13] When the sun rises at this point on his northward journey general planting begins, which continues until the summer solstice. When the sun returns to this point on his southerly journey the Nimánkatcina is celebrated.
8. Taíovi (?).
9. Owátcoki (owa, rock; tcóki, mound house).
10. Wü′nacakabi (wü′na, pole; cáka, ladder).
11. Wakácva, cattle spring, 12 miles north of Keams canyon.
12. Paváukyaki, swallow house.
13. Tüyüka, summer solstice.
We are justified in accepting the theory that sun and moon[14] worship is usual among primitive men. Whether that of the sun or of our satellite was the earlier it is not in the province of this article to discuss, but it is doubtless true that sun worship is a very ancient cult among most primitive peoples. The Pueblos are not exceptions, and while we can not say that their adoration is limited to the sun, it forms an essential element of their ritual, while their anhydrous environment has led them into a rain-cloud worship and other complexities. I think we can safely say, however, that the germ of their astronomy sprang from observations of the sun, and while yet in a most primitive condition they noticed the fact that this celestial body did not always rise or set at the same points on the horizon. The connection between these facts and the seasons of the year must have been noted early in their history, and have led to orientation, which plays such an important part in all their rituals. Thus the approach of the sun to a more vertical position in the sky in summer and its recession in winter led to the association of time when the earth yielded them their crops with its approach, and the time when the earth was barren with its recession. These epochs were noticed, however, not by the position of the sun at midday, but at risings and settings, or the horizon points. The two great epochs, summer and winter, were, it is believed, connected with solstitial amplitudes, and the equinoctial, horizontal points, unconnected with important times to agriculturists, were not considered as of much worth. There is every evidence, however, that the time of day was early indicated by the altitude of the sun, although the connection of the altitude at midday with the time of year was subordinated to observations on the horizon.