[1] These studies were made while the author was connected with the Hemenway Expedition from 1890 to 1894, and the memoir, which was prepared in 1894, includes the results of the observations of the late A. M. Stephen as well as of those of the author.
[2] The letters used in spelling Indian words in this article have the following sounds: a, as in far; ă, as in what; ai, as i in pine; e, as a in fate; i, as in pique; î, as in pin; u, as in rule; û, as in but; ü, as in the French tu; p, b, v, similar in sound; t and d, like the same in tare and dare, almost indistinguishable; tc, as ch in chink: c, as sh in shall; ñ, as n in syncope; s, sibilant; r, obscure rolling sound; l, m, n, k, h, y, z, as in English.
[3] These observations are confined to three villages on the East mesa, which has been the field more thoroughly cultivated by the members of the Hemenway Expedition.
[4] “Souls” in the broadest conception of the believers in Tylor’s animistic theory.
[5] The distinction between elaborate and abbreviated Katcinas will be spoken of later.
[6] It would be interesting to know what relationship exists between abbreviated and elaborate Katcinas. Are the former, for instance, remnants of more complicated presentations in which the secret elements have been dropped in the course of time? Were they formerly more complicated, or are they in lower stages of evolution, gathering episodes which if left alone would finally make them more complex? I incline to the belief that the abbreviated Katcinas are remnants, and their reduction due to practical reasons. In a general way the word Katcina may be translated “soul” or “deified ancestor,” and in this respect affords most valuable data to the upholders of the animistic theory. But there are other elements in Tusayan mythology which are not animistic. As Mogk has well shown in Teutonic mythology, nature elements and the great gods are original, so among the Hopi the nature elements are not identified with remote ancestors, nor is there evidence that their worship was derivative. As Saussaye remarks, “Animism is always and everywhere mixed up with religion; it is never and nowhere the whole of religion.”
[7] By Gregorian months, which of course the Hopi do not recognize by these names or limits. Their own “moons” have been given elsewhere.
[8] The months to which the first division roughly corresponds are January to July. The second division includes, roughly speaking, August and December (inclusive). More accurately defined, the solar year is about equally divided into two parts by the Nimán, which is probably the exact dividing celebration of the ceremonial year.
[9] There is a slight r sound in the first two syllables of Wüwütcímti.
[10] The word mü′iyawû means “moon,” by which it would seem that our satellite determines the smaller divisions of the year.