506 INTEODtlCTION TO ZUNI CEREMONIALISM [eth. ann. 47 



to leave his nund free for his great work — the material and spiiitiial 

 welfare of his people/''' 



PURIFICATION 



In addition to these taboos and restrictions which may be regarded 

 as secondarily purificatory there are also certain positive rites of puri- 

 fication. Among these batliing, especially bathing of the head, holds 

 first place. Bathing of the head is obhgatory before participation in 

 any ceremony and usually at the conclusion of the ceremony. For 

 important festivals everyone in the village bathes his head. The 

 head of the newborn infant is bathed before he is presented to the sun. 

 In most pueblos a name is given at tliis time, but not at Zuni. Bath- 

 ing of the head with name-giving forms the culminating rite of initia- 

 tions; after important participations in masked ceremonies the head 

 and body are bathed by paternal aunts. The purpose of ritual bath- 

 ing after ceremonies is to make the participants safe for human con- 

 tact. The ceremony at which the Koyemci are paid for their year's 

 work by their paternal clan is called "washing." At this the head is 

 bathed symbolically with water and corn meal. Curiously enough, 

 the sweat bath is never used ritualistically at Zuni, although it is used 

 therapeutically and forms an important part of rituals of all sur- 

 sounding tribes, including the Navaho and the ancient and modern 

 peoples of Mexico. One ceremonial group (lewe'kwe) bathes in the 

 frozen river during its ceremonies. As in other North American 

 tribes, purges and emetics ai-e used for ceremonial purification. 



Ashes are used for purification after childbirth and at points in the 

 ceremonies of medicine societies. Pifion gum is bm-ned and the smoke 

 inhaled as a rite of purification after a death in the household or as a 

 protection against witches, whenever sorcery is suspected. 



There is a special form of purification called "wiping off" (cuwaha) 

 used in connection with war and healing. This consists of expecto- 

 rating into cedar bark or corn husk (on a prayer stick in some cases of 

 cures), waving the packet four times over the head in counterclock- 

 wise circuits and throwing it down, or, in the case of healing, taking 

 it out toward the east to be buried. 



During the initiations of boys into the katcina society property is 

 destroyed for purification. Katcinas visit all the housetops in the 

 village, and from each a bowl or basket is thrown down and destroyed. 

 This also is called cuwaha. 



Whipping, never used as a means of punishment, is reserved for 

 purposes of purification. During initiations katcinas go about the 

 village whipping everyone they meet unless they carry corn or water, 

 "to take away the bad luck." People call upon the katcinas at other 



3t For a description of the priestly ideal, see texts, p. 666. 



