PARSONS] CEREMONIAL ORGANIZATION 259 



Ramihon Lucero. He is between 65 and 70. He belongs to White 

 Corn and to Black Eyes. 



The kabew'iride (chief, bow)*^ is possessed of the ritually used 

 k'oata (a blade a foot long) and is referred to as the guard of kumpa. 

 He succeeds to the office of kumpa. 



The kabew'iride is Antonio Hohola or Kasalo (tip shining or 

 opalescent) .'*' He belongs to Yellow Corn^* and to shure'. (? Gen. 

 m, 13.) 



3. WAR CHIEF (wILAWE) 



The office is lifelong, but the assistants are the annually elected 

 wilawe. From one of these the office may be filled. This is Juan 

 Abeita's account, which does not correspond to the accounts of other 

 informants who refer to the war chief as pqide "' and state that he 

 has several™ hfelong associates. It is a war society in short, which 

 is recruited through sickness '^ by way of a vow — pqiwilawe or kum- 

 pa\vilawe the members are called. I felt that Juan Abeita was not 

 being frank on the organization of the war chieftaincy or society, so 

 that I am inclined to credit the existence of the war society as reported 

 by other informants. Because of the variety of terms used, however, 

 it remains in doubt whether or not the society attaches to kumpa 

 (who may or may not be the same as pq,ide) '^ or to another war 

 chief, the war chief of the cane. My guess is that the war society 

 attaches to kumpa,"" and that the annually elected war captains 

 function \vith the war chief of the cane. 



As elsewhere, the chief functions of the wilawe or war captains, 

 permanent or annual, are safeguarding the ceremonies against intru- 

 sion b}^ white or Mexican and against native witches. War captains 

 will accompany the doctors on leaving their ceremonial room in pur- 

 suit of witches, and all suspicious witch cases are reported to the war 

 chief, who in case of general sickness may ask the medicine societies 



« Why not tobacco, tobacco chief? See p. 257. 



*' One informant stated that the oflice was vacant (see Gen. Ill, 13); also that the kabew'iride succeeds 

 to the office of t'aikabede, not kumpa whom she called p^ide. Should the kabew'iride not want the 

 office, then it would be filled from the Corn group next in rotation. 



6^ Here again is evidence that the theory of succession to the town chieftaincy by Com group is unsub- 

 stantial, at least if kumpa and kabew'iride are the potential successors. Given the present incumbents 

 of the offices of town chief and assistants we would get as successive town chiefs a White Corn man, again 

 a White Corn man, a Yellow Corn man. 



«* P^i meaning "from the beginning of the world to its end," i. e., everlasting, the same word, com- 

 mented my informant, as is foimd in the term for folk-tale (pfvishie'). 



'0 Eight or nine (Parsons, 7: 63J: si.x (Parsons, 9; 159); or by last report, twelve male and two female, one of 

 whom declared she was "the tail of them," the p^ide having asked for her when she was sick. "My fam- 

 ily said if I recovered, they would give me up." This woman, who is of a very masculine type, referred 

 to herself as a kind of tut'uude (see p. 363). With two others she was expelled from the war society by its 

 chief. The other two he has called back. The trouble was over Pablo Abeita. The woman had said 

 that there were "some good things to him." 



■' Parsons 7: 63; Parsons 9: 150. 



" The pqide referred to was named Dolores. Dolores Hohola was kumpa about the time in question. 



"• And see Lummis 2: 221. 



