cULIN] BALL RACE: ZUNI 693 
past was killed by an enemy, and, after offering food to the Gods of War, with 
a prayer for success in the race, he sits and eagerly listens for some sound 
from the deceased. After a time he moves a short distance and listens again. 
He then moves a third time and listens, and if he hears anything from the dead 
he is quite sure of success. If he hears the whistling of the wind he is also 
likely to meet with success, and if he hears an owl hoot his success is assured. 
In this event he imitates the owl during the race, which annoys the opposite 
side, for they know the reason for the owl-like cries. 
At sunrise each runner carries a corn-husk containing bits of precious beads 
and meal a distance from the village and sprinkles the offering to the Gwannam 
pi'tliishiwanni (deceased members of the Bow-priesthood) of the six regions, for 
success. 
It is the custom for the runners to exercise for the race in the early morning, 
returning to the houses of the managers, where they eat a hearty breakfast; 
but they must not drink coffee, as this draught distends the stomach. After 
this early meal nothing is partaken except a small quantity of wafer-bread and 
water. They remain at the managers’ houses until the hour for the race. 
"By afternoon the betting and excitement have increased until every available 
object of the bettors is placed in Téwita *hlfénna (the large plaza). Crowds 
gather around the managers, who are busy looking after the stakes. Everything 
is wagered, from a silver button to a fine blanket. Yards of calico are brought 
out, silver belts and precious beads; in fact, all the possessions of many are 
staked, especially those of the old gamblers, who, having lost heavily in the 
gambling den, hope to regain their fortunes. 
The objects are stacked in two heaps in Téwita ‘hlanna, the two managers 
having charge of arranging the articles. A blanket from one heap finds its 
counterpart in the other, and the two are placed together, forming the base of a 
third pile. Drawing in this way from the two piles is continued until they are 
consolidated into one great heap. Much of the forepart of the afternodn is 
consumed in this work. When the managers return to their houses and an- 
nounce to the runners that the task of arranging the stakes is completed, the 
latter remove their clothing and, after donning a kilt of white cotton or scme 
other light material, take medicine of the Shimakwe fraternity into their 
mouths, eject it into their hands, and rub their entire bodies, that they may not 
be made tired from running. <A piece of humming-bird medicine, consisting of 4 
root, is passed around; each runner takes a bite, and, after chewing it, ejects it 
into his hands and rubs his body, that he may be swift like the bird. 
The hair is brought forward and a Pi'‘liishiwanni forms a long knob by 
folding the hair over and over and wrapping it with yarn. He then places an 
arrow point in the knot to insure fleetness; and lifting ashes with two eagle 
wing plumes, he passes them down either side of the body of each racer and 
sprinkles ashes to the six regions. This is for physical purification. 
Medicine is sometimes put into the paint used on the tikwané, which for the 
betting races is painted red instead of black; and a bit of this paint is slipped 
under the nail of the index finger of the right hand. If a runner is observed 
to keep his thumb pressed to his finger, it is known that he has medicine under 
the nail, and those making the discovery are apt to bet high on that side, for 
they believe that the medicine will bring success. Failure in such cases is 
attributed to the bad heart of the runner. 
The wives of the two Ah’shiwanni who were present on the previous night go 
each to the house visited by the husband and remain while the runners are 
absent. Several parcels, including two blankets, are removed from the heap in 
the plaza and carried to each house and deposited beside the woman for good 
luck to the runner. 
