578 THE ZUNI INDIANS [eth. ann. 23 



hands to his mouth and breathes upon them, and extends them to the 

 novice's mouth, wlio draws all that is g-ood from the Kia'kwemosi. 



Each shi'wanni — and afterward the officers of the fraternities, in 

 order — stands in the place of the Kia'kwemosi and repeats his com- 

 mands, the novice remaining in position with folded arms. The novice 

 afterward offers a prayer to the Sun Father to give him a good heart 

 that his prayers for the welfare of his people may be heard, and he 

 prays to the Gods of War to intercede with the Sun Father and Kok'ko 

 A' wan (Council of the Gods) to send rains. The newly ordained elder 

 brother now chooses from among the Bow priesthood his fellow, who 

 comes forward and stands before him while he repeats what the Kia'- 

 kwemosi has said, after which he takes his seat to the right of the 

 Kia'kwemosi, who now rises and standing before the newh^ chosen 

 one repeats the ceremony similar to that held over the elder brother, 

 after which each shi'wanni and the officers of the fraternities follow in 

 turn. The younger brother Bow priest now takes his seat to the right 

 of the elder brother Bow priest, and the pe'kwin offers a praj^er to the 

 Sun Father for the well-being and good heart of his people, which is 

 followed by prayers by the elder brother Bow priest, who again 

 invokes the Gods of War. Nothing is said in the entire ceremonial in 

 connection with the enem)^ When the writer inquired of the elder 

 brother Bow priest why there was no reference to war he was shocked, 

 and replied: " Only prayers for good and rains are offered, no thought 

 being given at such times to the enemy." 



CEREMONIAL OF INITIATION INTO THE BOW PRIESTHOOD 



Although this organization is much occupied with its various duties 

 and obligations, it celebrates but two festivals — the scalp ceremonial, 

 or initiation of the victor into the A'pi"lashiwanni, which occurs every 

 three or four years and after the return of a victor; and the o'wina- 

 hai'ye (harv^est dance) aniuially, in October, which is a thanksgiving 

 for the crops. 



The mere killing of an eneni}- does not entitle the victor to become 

 a member of the A'pi'Mashiwanni; he must bear as trophies the scalp 

 and at least a portion of the buckskin apparel as actual proof of his 

 prowess. Thus the Zuiiis, like other primitive peoples, make trophy- 

 bearing a requisite of distinction as warriors. Though the scalp is 

 necessary for initiation into the A'pi'lashiwanni, one wiio does not take 

 the scalp is not debarred from honorable recognition— he joins the 

 fraternity of the *Ko'shi'kwe (Cactus). At least such was the case 

 until the cessation of intertribal wars; and now that scalping has vir- 

 tually ceased, the scalp ceremonial is still held every three or four 

 years, by command of the elder brother Bow priest, for two reasons— 

 to please the Gods of War, that they will intercede with the Sun Father 

 and Council of the Gods for rain, and that the organization may not 

 become extinct. 



