White] THE PUEBLO OF SIA, NEW MEXICO 121 
paper and it could talk to her and to her people. Utctsiti could not 
talk to paper and it would not talk to her. She felt bad about it and 
began to cry. But Tsityostinako was always with Utctsiti. She 
told Utctsiti what the paper was saying. 
The sisters, Utctsiti and Naotsiti, decided to have a number of con- 
tests to see which one had the greater power. One would create 
something and challenge the other to guess what it was. One 
of Naotsiti’s creations was a cross (which identifies her with the Whites 
and with the Christian religion). Utctsiti challenged her sister to 
tell which way a bird was going by looking at its tracks in the dust. 
Naotsiti failed because the bird was djacka (road runner, Geococ- 
cyz californianus), who has two toes pointing forward and two pointing 
backward. Naotsiti had an army of sandaro (Sp. soldado; soldier). 
They were to have a contest with the Indians, shooting at a cotton- 
wood tree trunk. The soldiers shot with guns; the Indians, with 
lightning. The Indians won, but they gave Naotsiti lightning to take 
up to heaven. The sisters stood together before sunrise to see upon 
whom the sun’s rays would fall first when it came up. Créwakaiya 
(magpie, Pica pica) flew up and kept the sun’s rays from falling upon 
Naotsiti so that Utsctsiti could win. At the end of the contests 
Naotsiti ran away, but Utctsiti caught her. Naotsiti turned herself 
into homaoka (no English equivalent obtained) cka’wac (wood rat, 
Neotoma). In Stevenson’s version, Utctsiti killed her sister, took out 
her heart, and cut it to pieces which became wood rats (1894, p. 34). 
On August 15, the day of the feast for Santa Ana’s patron saint, 
Utcetsiti helps Naotsiti. Each society has prayers for her. “Our 
Father” is one of these. There is a cross in each society’s house to 
show that Naotsiti is helping. 
The cosmology of the Sia explains their world and makes it intel- 
ligible to them. They know how everything came into being and 
what its purpose and function are. And, knowing this, they know 
how to behave with reference to the gods, spirits, plants, and animals, 
and so on; they know what to do in all kinds of situations. Cos- 
mology is a guide to conduct as well as an explanatory device. 
But it is not the external world alone that is set forth and explained 
by these myths; the social and ceremonial world of the Sia themselves 
is accounted for also. Tiamunyi (cacique) was created to take the 
place of Tsityostinako, the Mother of All, and of Utctsiti, the mother 
of the Indians. It is his responsibility to take care of the people 
and work (i.e., ceremonially, magically) for them; he is to be father 
and mother to them. The Indians received corn, their chief means 
of subsistence, from their mother Utctsiti. She made it out of bits 
of her own heart and gave it to her people. ‘This corn is my heart,” 
she said, ‘‘and it shall be to my people as milk from my breasts” 
