306 BUREAU OF AMERICAN ETHNOLOGY [Bull. 184 
taken. They erect their scalp poles just west of the rock which 
covers the entrance to the chamber. ‘This is done because the scalps 
are “children” and this spot is “sacred to children.” When they 
have finished their songs they go to their homes. / 
On the day following they have the Ahina dance. All males must 
dance, and all women who wish to do so may take part. The dance 
is held under the authority of the War chiefs, Masewi and Oyoyewi, 
but they appoint two men to take direct charge of the affair. Early 
in the morning, these men go through the pueblo telling all dancers to go 
to Wren kiva to dress. Thescalp takers are requested to go to the cere- 
monial house of the Flint society; they take their scalps with them. 
Just before sunrise, the scalp takers, escorted by members of the 
Flint society, go to Wren kiva. When they get there the dancers 
come out, and the dance begins at sunrise. Two lines are formed. 
One is led by the head of the Flint society, followed by Masewi and 
Oyoyewi, the Opi, and then the singers from the kiva. They begin to 
dance in front of the Wren kiva, but as they dance they move toward 
the Turquoise kiva. Then they go to the north plaza where they 
dance; this is repeated in the south plaza. The dance lasts about 2 
hours. 
When the dance is over, all the ordinary people are dismissed, but 
Masewi, Oyoyewi, the Opi, and the scalp takers go to the ceremonial 
house of the Flint society, presumably for a speech or ritual. Before 
they undress they go to a sacred spot (tsapatcroma) on the side of the 
hill above the river, west of Wren kiva, where they pray. They return 
to the Flint society’s house, remove their costumes, and go to the river 
to bathe. Then they go to their own homes. 
A date is set, 4 or 8 years hence—but in making the announcement 
they always say ‘“‘days,”’ instead of ‘“‘years’—for the Atse’epanyi 
(q. v.), a ceremonial dance which “frees the scalp taker from a danger- 
ous condition” in which he has been placed by killing an enemy and 
taking his scalp. A slain enemy becomes a ko’oko (see Glossary) and 
as such he might injure, or kill, his slayer unless the Atse’eDanyi is 
performed for him. 
Scalp takers (who then become Opi) tan their scalps and keep them 
in their houses. The scalp becomes the ‘‘son’’ of its taker, who must 
feed him every time he eats. Scalps were buried with their “fathers” 
at death. 
