282 THE ZUNI INDIANS [eth. ann. 23 



(Younger brother) or younger one. After the mo'lawe are helped, 

 the Ko'mosona administers the water to the others in the following 

 order: First, Bi"'si'si; second, his ceremonial father; third, the 

 younger brother Bow priest; fourth, the elder brother Bow priest; 

 fifth, sixth, seventh, eighth, ninth, tenth, the A'shiwanni in order; 

 then the Ko'pekwin, and finall}^ the two Ko'pi'Hiishiwanni. The 

 Ko'mosona makes a diiierent reply to the Bow priests from the one 

 that he gives to the others. They say, like the others, "Ta'chumo." 

 The Ko'mosona replies, "Na'namo" (Grandfather). When all have 

 been supplied with the consecrated water, the Ko niosona takes a 

 mouthful and throws it out through his teeth over those present and 

 then takes a draft himself. Bi"*si*si now advances to the west end of 

 the room, passing north of the meal line, and stands west of the meal 

 painting while he offers a praj'er, after which he leads the mo'lawe 

 from the ki'wi'sine and through the eastern covered way to Ku'shi- 

 lowa to deposit te'likinawe. Those of Bi'"si'si are offered to A'towa 

 e'washtokii (Corn maidens), each stick being colored for one of the 

 six regions. These offerings, which are tied in a group, are separated 

 before planting. The mo'lawe offer te'likinawe to all the ancestral 

 gods. 



Bi"*si*si and the mo'lawe no sooner disappear from the plaza than 

 the work begins of removing the offerings to the Ko'3'emshi, which 

 would fill several large wagons. These donations are carried away in 

 blankets or canvas on the backs of members of the clans of the paternal 

 parents of the Ko'yemshi, each Ko'3'emshi assisting with his own 

 gifts. This work continues until far into the night, and though much 

 labor is involved in filling large sacks with flour or meal from the 

 baskets in which it is brought and assorting numbers of dressed sheep, 

 melons, corn, etc., still all seem to be having a good time generally, 

 and the air resounds with merry voices. 



After the te'likinawe are planted, the mo'lawe separate and go to 

 their homes, where their heads are washed in yucca suds by women 

 of their clans. Bi"*si'si returns to the ki'wi*sine, taking his seat by 

 his ceremonial father. The pe'kwin now distributes the offerings of 

 the mo'lawe. He presents the group nearest the meal painting to 

 the Kia'kwemosi and the next one to the first associate Kia'kwemosi. 

 The third one is given to the Shi'wanni of the West, the fourth to the 

 Shi'wanni of the South, and the fifth to the Shi'wanni of the East; 

 the sixth he takes for himself; the seventh is given to the elder 

 brother Bow priest, who is also Shi'wanni of the Nadir; the eighth to 

 the younger brother Bow priest; the ninth to the Ko'mosona; the 

 tenth to the Ko'pekwin; the eleventh to the Ko'pi''lashiwanni of the 

 Ko'mosona; the twelfth to the Ko'pi"lashiwanni of the Ko'pekwin; 

 the thirteenth to Bi"*si\si; the fourteenth to the ceremonial father of 

 Bi"'si'si." The corn collected from the personators of the gods 



a The fifteenth was given to a party unknown to the writer. 



