White] THE PUEBLO OF SIA, NEW MEXICO 113 
House). Madjanyi, the “father of the Kapina,”’ lives in the middle- 
south at Daotyuma Mountain. The Fire society has its home in 
the southeast. Also in the southeast is a tunnel, or cave, called 
Mawakana (no English equivalent; the ceremonial chamber of the 
Fire society is called mawakana) Gacpiyats (rainbow) Kai (house). 
It is here that all the spirits created by Tsityostinako gather at 
Hanyiko to receive the prayers of the Sia people for rain, crops, and 
game, and to help them select pueblo officers without quarreling; 
-“some of the old people think that Carlsbad Caverns is this cave.’ 
The Flint and Koshairi societies, which are closely related to each 
other in other Keresan pueblos (White, 1942 a, p. 117) though quite 
distinct at Sia, have their home in the middle-east. Also in the east, 
but “a little north of the middle,” is Gyitihanyi, the home of Kwiraina. 
The home of the Snake society is nearby. 
The most important deity in Sia cosmology is Tsityosti-nako, 
‘“Prophesying Woman”; Stevenson (1894, pp. 26 ff.) spells the name 
Sd’sistinnako, but my pronunciation of this spelling was incompre- 
hensible to my informants. This deity is found at Santa Ana (White, 
1942 a, p. 82) and at Laguna (Boas, 1925, pp. 221-222, 228; Gunn, 
1917, p. 89) also. But everywhere the conception appears to be un- 
clear and even inconsistent. Stevenson treats this deity as a male, 
but in her emergence myth Sussistinnako is addressed as ‘‘our mother’’ 
(in Keresen pueblos the cacique, a man, is ceremonially addressed as 
“mother’’). The ending -nako means ‘woman.’ But at Laguna she 
“looked like a man” (Boas, 1925, pp. 221, 228). Stevenson says 
that Sussistinnako was a spider; my informants, that Tsityostinako 
“had the shape of a certain kind of spider.” 
Tsityostinako is called Prophesying Woman because “‘she knows 
[rather than deciding, or determining] what is going to happen’’; 
one informant added ‘‘when a person is thinking about doing some- 
thing that is Tsityostinako expressing herself in him.” 
Tsityostinako lives at Shipap in the Yellow world, ‘‘but she is 
everywhere, like God,’ one informant said. She is the creator in 
Sia cosmology as she is at Laguna (Gunn, 1917, p. 89). She bore 
two daughters, vtctsit, the mother of the Indians, and Naots:tu, the 
mother of other races and peoples. 
The Sun is an important deity, as is the Earth, naiya ha-atsi, 
‘mother earth.’ Virtually everything, at least everything that is 
significant in the life of the Sia, is a spiritual being. i-niyatsa are 
spirits in human form; maiya-nyi are spirits in animal form; ‘‘the 
iniyatsa, men, do things for the animal maiyanyi.” One informant, 
and a good one, said: ‘‘Any spirit is maiyanyi. Maiyanyi is that 
which makes a plant grow or an animal live. It includes such spirits 
as Santiago and Christ. A person becomes a maiyanyi after death.” 
