cULIN] BALL RACE: ZUNI 691 
Each warrior places his right foot on the line and the stick across the foot 
near the toes; he then sprinkles meal upon the stick and prays for rain and 
for success in the race. The Ah’shiwanni also sprinkle meal and pray for rain. 
In the meantime the runners gather at the base, which is south of the pueblo 
and just across the river which flows by the village. 
The racers (the number is not limited) wear only kilts, and the long hair 
is drawn back and tucked into the handkerchief, or banda, at the back, the 
hair being brought over the band and tucked in from the top. A member of 
the Bow-priesthood marks off the line on the earth, similar to the one described, 
upon which the runners take position, facing south. The warrior who stands 
some feet beyond the line carries a bow and arrows in his left hand and an 
arrow in his right. He directs the runners in the course they are to take, and, 
facing east, prays and sprinkles meal eastward. The meal is thrown four 
times, the fourth being the signal for the start. No word is spoken. The 
course is south to the group of Ah’shiwanni and Ah’pi‘tlishiwanni—a course 
that must never be deviated from in these races, as this is the road of the Gods 
of War. On reaching the body awaiting them, each runner passes between 
the two léshowawe previously described. Bending and extending his hands 
toward the plumes, he brings his hands to his mouth and draws in a breath 
from the plumes, that he may run like the shétkapiso, which flies but never 
tires. The runners do not halt, but pass right on. Each Pi‘tlishiwanni in 
the line calls out the name of the kiwitsina he represents as he kicks the 
tikwané into the air. The runners of each kiwitsina at once look to their 
appropriate sticks. They are followed by the first body of Ah’shiwanni and 
Ah’pi‘‘lishiwanni, except the elder and younger brother Bow-priests. The 
Ah’shiwanni and Ah’pi‘'liishiwanni, however, do not attempt to keep pace with 
the runners, who move in a circuit, but return instead to the lAishowawe, 
which are guarded by the elder and younger brother Bow-priests, passing 
between the latter and on to the village. 
The tikwawe are kicked into the river, to go to K6thluwalawa (abiding place 
of the Council of the Gods), and the runners hasten to their homes. The cere- 
mony of washing the hair of the runners occurs before the race and also on the 
morning after the race. 
The younger brother Bow-priest makes an excavation the depth of his arm, 
and the two lashowawe are deposited therein, with prayers by the elder and 
younger brother Bow-priests to the Gwannami (rain makers) for rains. These 
two now proceed to the base, where the large crowd gathered to greet the re- 
turning runners still remains. 
At this point the elder brother Bow-priest cries out that the ii’notiwe (clans) 
will run in four days. 
The race of the f’notiwe may occur simultaneously at one or more of the 
farming districts, where most of the Zuni at this season are gathered. It also 
takes place in Zuni, provided a PYf''liishiwanni is present to start the racers. 
The observances previous to the race of the ii’notiwe are much the same as those 
for the race of the kiwitsiwe. A member of each clan makes the tikwané to be 
used by the racers of his clan, and he is free to select that of either one of the 
Gods of War. The runners dress as on the previous occasion, and their hair is 
done up in the same manner. The clan symbol is painted on the breast of each 
runner, and that of the paternal clan is painted on the back. Those of Pichikwe 
(Cornus stolonifera) clan have a conventional design of the dogwood, including 
the roots, on the breast, and below a macaw or raven with the head pointing 
to the left, according to the division of the clan to which the man belongs. 
The Pi‘lishiwanni makes a line near the river bank, south of the village, by 
drawing or pushing his foot over the earth, as has been described, and the 
