| December | January | February | March | April–June | July |
|---|---|---|---|---|---|
| Soyáluña. | Pa. | Powámû. | Pálülükoñti. | Variable abbreviated Katcinas. | Nimán. |
| August | September | October | November |
|---|---|---|---|
| Snake or Flute. | Lálakoñti. | Mamzraúti. | Wüwütcímti or Naácnaiya. |
The Katcina chief, Íntiwa, erects his altar every year in the Móñkiva, but different kivas by rotation or otherwise celebrate the dance of the Nimán by their appropriate presentation, thus: The men of the Wikwáliobikiva celebrated the dance in 1891; those of Nacábkiva in 1892; those of the Álkiva in 1893, and probably in 1894 the men of the Tcivatokiva will personate the last Katcina of the summer. It thus will appear that the special supernatural personage represented varies from year to year within certain limits, and the variations mean nothing more than that the members of the different kivas participate in rotation.
NAMES OF MONTHS AND CORRESPONDING CEREMONIALS
The Tusayan names of the months are as follows:
| Months | Ceremonials | |
|---|---|---|
1. | Powámü′iyawû[10] | Powámû. |
2. | Ü′cümü′iyawû | Pálülükoñti. |
3. | Kwiyaomü′iyawû. | |
4. | Hakitonmü′iyawû. | |
5. | Kelemü′iyawû. | |
6. | Kyamü′iyawû | Nimán. |
7. | Pamü′iyawû | (Snake, Flute.) |
8. | Powa′mü′iyawû | Lálakoñti. |
9. | Hüükmü′iyawû | |
10. | Ü′cümü′iyawû | Mamzraúti. |
11. | Kelemü′iyawû | Wüwütcímti. |
12. | Kyamü′iyawû | Soyáluña. |
13. | Pamü′iyawû | Katcina’s return. |
The second part of the October (Ü′cü) is said to be called Tü′hoe. If this is recognized as a lunar period we would have 14 divisions to the ceremonial year. In the Pamü′iyawû, the Snake ceremony, and the Katcina’s return, the same Nüitiwa (struggle of maids for bowls, etc) occurs.
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.