114 BUREAU OF AMERICAN ETHNOLOGY [Bull. 184 
As we have already seen (p. 49), there is a spirit, Gacitiwa (Gacz, 
white; -tiwa, man), who lives in the north plaza in Sia. His “‘Shome”’ 
is marked by a large stone that used to be aboveground, but, because 
White visitors became numerous it was buried; only a slight eleva- 
tion now shows where the stone is. At the conclusion of every katsina 
dance the masked dancers gather around this stone, facing it, and 
pray. I have not encountered Gacitiwa in any other Keresan pueblo, 
and one informant said that it was peculiar to Sia. Early in the 
morning small children go to the north plaza and sprinkle prayer 
meal to Gacitiwa in order to obtain iyanyi, beneficent supernatural 
power. Two spirits, mokaitc, mountain lion, and Aiwana, one of 
the 10 warriors of the directions, are represented by stones in the 
south plaza (fig. 8). 
Much of Roman Catholic theology has been incorporated into the 
aboriginal cosmology, as we have already seen (p. 65 ff.). 
My inquiries elicited no significant information about Bécaiyanyi, 
to whom Stevenson devotes much space (1894, pp. 59-67). He bears 
a number of resemblances to Jesus Christ: born of a virgin, performs 
miracles, is put to death by jealous men, promises to return, etc. At 
Santa Ana there is an equestrian impersonation of Bécaiyanyi which 
is indistinguishable from that of the Spanish saint, Santiago (White, 
1942 a, pp. 256 ff.). But in a Santo Domingo myth Bécaiyanyi 
opposes God in contests (White, 1935, pp. 178-79). 
A few concepts might be mentioned here. Kosictaiya is a difficult 
concept to comprehend. It appears to have various meanings among 
the Keres, but they might all be reducible to a single coherent con- 
ception (see White, 1935, pp. 169-70; White, 1942 a, p. 85, for data 
from other pueblos and for discussion of same). Stevenson (1894, 
pp. 32-33) says that kopishtaia is one of the three classes of things 
created by Sussistinnako; it includes the cloud, lightning, thunder, 
rainbow peoples, and all animal life not included in the other two 
classes. One of my most philosophical informants said: ‘‘anything 
that is worshipped is kosictaiya whether it be in human or animal 
form. [Even] kanadaiya (witches) are kosictaiya. Anyone who 
invents something wonderful, like the airplane or radio, is kopictatya.” 
At Acoma the kopictaiya are impersonated by masked figures (White, 
1932 a, pp. 86-88). 
There is definitely a conception of supernatural power although I 
failed to obtain the generic name for it; fanyi is beneficent super- 
natural power. Medicinemen effect their cures only by means of 
power which they obtain from the animal doctors, especially the 
bear, badger, eagle, snake, shrew, and wolf. One of the most effec- 
tive ways of obtaining and using supernatural power is by singing. 
Songs are tremendously important. If you comment to an Indian 
