BCNZEi] PRAYERS OF THE WAR CULT 675 



by men and women appointed to take part in the coming ceremonies, 

 the priests, the scalp chief, the bow priesthood, the Ant Society, the 

 guardians of war bundles, and the male populace. There is cere- 

 monial smoldng by all present. Prayer sticks are planted by the 

 scalper in a near-by ant hill, and many songs are sung and prayers 

 offered. Finally the scalp is placed on the foot of the aunt of the 

 scalper, who kicks it four times. Encircling the village four times, in 

 counterclockwise circuit, the party goes in. The scalp is set upon a 

 tall pole in the plaza amid general rejoicings, and the period of fes- 

 tivity is announced first by pekwin and then by the bow priest. 



The scalper goes into retreat in the ceremonial house of the bow 

 priests. For four days he eats no meat or grease or any hot food. 

 He sits away from the fire, sleeps Httle, does not speak, and is un- 

 touchable. He drinks emetics and goes out each morning to pray for 

 deliverance from the scalp. He must also observe the se.xual taboos 

 placed upon the widowed.'- The woman who brought in the scalp 

 must also observe all these taboos. The days are spent in prepara- 

 tion for the final ceremonies. 



On the fifth day the scalp is washed by two men appointed for this 

 purpose. Thus is the enemy received into the company of the rain 

 makers who Hve in the scalp house. Meanwhile the public festivities 

 have begim. There are public dances each day, two selected groups 

 performing on alternate days, while at night young and old of both 

 se.xes dance about the scalp pole. 



About the sixth day a man of the Deer clan and a man of the Bear 

 clan start work on the images of the gods of war. On the twelfth 

 night these and all their paraphernalia are taken into the house of the 

 bow priests. Here, in an all-night ceremony, the novice is finally 

 taken into their company to share their supernatural prerogatives, 

 including the special protection of the gods of war. 



The following day is the "great dance. " The images of the gods of 

 war, the various war bundles, and the cliief priestly bundles are set up 

 on an altar in the plaza, behind which sit all the high officials of the 

 Zuni hierarchy. Throughout the day various dancers take turns in 

 dancing before this altar. Toward evening the bow priests sing the 

 songs given them at the institution of their society by the gods of war. 



After this the altar is demolished and the meal painting obliterated. 

 The sacred bundles are returned to the houses where they are kept. 

 The images of the gods of war are taken to their houses by members 

 of the bow priesthood, and next day carried to appropriate shrines 

 (not the ones that are visited during the winter solstice). Late at 

 night the scalp is removed from the pole by the scalp chief and de- 

 posited by him in the scalp house, with special prayers for protection 

 in his dangerous office. 



