STEVENSON] a'pi'^'lashiwanni 579 



The Zufiis having been driven to .step a.side from legitimate pro- 

 cedure, the elder brother Bow priest selects some desirable man 

 and initiates him into the A'pi^'liishiwanni. In ISOO there were onh' 

 fifteen members of the fraternity, a number of these being aged men. 

 The scalps used at these times are taken from the scalp vase, in 

 which such trophies have rested since the establishment of the present 

 Zuni, or perhaps earlier, and the ceremonial is identical with that 

 which occurred when the victor returned with the fresh scalp. 



The elder brother Bow priest ha\ing decided upon a time for the 

 ceremonial, notifies the scalp custodian, who in turn requests the elder 

 brother Bow priest to designate the man to serve as elder brother to 

 the victor, each victor having a member of the A'pi''lashiwanni to 

 accompany him throughout the ceremonial as elder brother. The 

 acceptance of such appointment is optional, and occasionall}' the priest 

 finds difficulty in securing a man. When he has secured one, the elder 

 brother Bow priest chooses two warriors and two men of the Covote clan 

 to personate warriors, preceding the victor on returning from battk'. 

 These men are known as the pa'sewikia. Then the *si'hakoshona'Uwe 

 (scalp- washers) and their fellows are appointed. The number of 

 scalp-washers and scalp-kickers depends on the numl)er of scalps taken. 

 If but one scalp is taken, there are two scalp-w^ashers, and the scalp is 

 divided with an archaic stone knife; if two are taken, there is no di\i- 

 sion of the scalp, but so complete is the dual system that whenever an 

 odd number occurs the scalp must be divided. One scalp-washer and 

 his alternate must be paternal uncles of the victor; if the father has 

 no brothers, then the nearest male relatives, grandfather excepted, on 

 the paternal side. The same relations are held with the elder brother 

 and the other scalp-washer and his fellow. The i'tatononakwe (scalp- 

 kickers) must ])e paternal aunts of the victor and elder )>rother; if 

 there are no aunts, then the nearest paternal female relatives, grand- 

 mother excepted. 



It was the writer's privilege to witness the ceremony described, 

 which in this instance began in October, 1891. The evening of the 

 day on which. the actors are selected the pa'sewikia, equipped witii 

 rifles, leave the pueblo on horseback and spend the night a distance 

 north of the village. They start on their return at sunrise, and 

 upon the discover}^ of the first ant-hill the}' dismount. 



The two warriors, each having eight olive shells (Olivella bibli- 

 cata), stand a short distance away, while the other two. who have each 

 a string of shell beads that will encircle the thumb, given them by the 

 elder brother Bow priest, stoop by the ant-hill. The two warrioi-s 

 hold the shells in the right hand close to the mouth, while the others 

 hold theirs in the left hand, also o\-er the mouth. One of the stooping- 

 men maintains silence, while the other whispers the following prayei" 



Our great Sim Fatht^r rises and conies forth from his nigiit house. 

 My fathers, the beast gods of the six rcjrions, arise, come forth. 



