57() THE ZUNI INDIANS [eth. ann. 23 



the same time collecting- the sands of the painting with eagle-wing 

 feathers and the hand and deposits them in a piece of cloth which is 

 at once carried, with the cactus and switches, to the place beyond the 

 village where the novice was first struck with cactus. The director and 

 pekwin lead, each carrying willows held with the right hand and rest- 

 ino- over the left arm. A portion of the cactus, which is now much 

 broken from use, is carried on the willows. A warrior follows with 

 the cloth containing the sands. The fraternity father com6s next, car- 

 rving the yucca wreaths that were worn, and the novice carries the long 

 plumes given him by his fraternity father. An excavation is made, 

 and the willows and cactus are first deposited, then the 3'ucca wreaths, 

 and then the sands from the painting are spread over the whole. All 

 plant prayer plumes, and the excavation is then covered with earth. 



The party returns to the ceremonial chamber, where the other 

 members await them. The novice takes his old seat and the warrior 

 stands before him. The fraternity father, who sits to his right, says: 

 ''Now you are a cactus man. Should any Kok'ko [anthropic.god] 

 hit you once, do nothing: if he hits you twice, do nothing; if he hits 

 you three times, do nothing; if he hits you four times, then take his 

 yucca from him and whip him; break the beak and the feathers on his 

 mask. Don't be afraid: no one can hurt you." '^' The novice replies: 

 " It is well. 1 am glad to hear this." This closes the ceremony, and 

 all return to their homes and sleep alone on sheepskins with the wool 

 side down, for the cactus needles continue to work out of the flesh. 

 The squash seeds are chewed and rubbed constantl}' over the wounds. 

 Though there is considerable annoyance from the needles embedded in 

 the flesh, a complaint is never heard. 



The cougar medicine of the 'Ko'shi'kwe, which is a root, comes 

 principally from the high valleys about the Jemez mountains in New 

 Mexico and is traded to the Zunis by the Cochiti Indians, who under- 

 stand the value of the cougar medicine for some diseases. Only the 

 'Ko'shi'kwe of Zuni (according to the statements of the members of 

 this fraternity) recognize its value for wounds. This root is used in 

 conjunction with the burr seeds previously referred to. the root and 

 seeds being chewed and then applied to the wound. 



A'Pl'^^LASHIWANNI (BoW PKIESTHOOD) 



It has been stated that the Bow priesthood was organized by U'yu- 

 yewi and Ma'sai'lema (Gods of War) after the A'shiwi (Zunis) reached 

 I'tiwanna (site of the present Zuni), and these gods are supposed to 

 have been represented in direct succession since that time by the elder 

 and younger brother Bow priests, who are at the head of the organi- 

 zation and who carry the sacred traditions of their divine predecessors. 



"The personators of the Kok'ko are afraid to use their switches on members of the 'Ko'shi'kwe, as 

 after one stroke a member of this fraternity tells the god to strike again, and it is regarded as cow- 

 ardice to refuse, and the consequence is the mask of the personator of the Kok'ko is soon dilapidated. 

 No one must interfere in the affrav. 



