White] THE PUEBLO OF SIA, NEW MEXICO 139 
honawajlaiti is to a part-honawai’aiti as a physician is to a dentist,” 
according to one informant. He explained this by saying that 
whereas a physician's functions, or powers, embrace the whole organ- 
ism, the dentist confines his art to the teeth. And there are three 
ways of treating sickness, too, as we shall see shortly. Only the full- 
honawai’aiti societies can employ all of these means of curing. 
According to Stevenson (ibid., ftn. 1, p. 72, and elsewhere) the hona- 
aites, or ‘‘theurgists,’’ obtain their power to cure disease from “prey ani- 
mals.” According to one of my informants ‘‘the lion, bear, badger, 
wolf, eagle, shrew, all snakes, the Sun, Moon, Masewi and Oyoyewl, 
Tsamahiya, Cinohaiya, and the other spirits of the cardinal points, 
are all honawai’aiti. All have power to cure sickness.’”’ He went on 
to list four “badges,” i.e., distinguishing characteristics, of hona- 
wail’aiti: (1) wicdyuma, i.e., strands of yucca that are tied around the 
wrists, sometimes around the biceps, around the waist, just below the 
knees, and around the ankles. If the honawai’aiti is “fully dressed” 
he will wear loops of wicdyuma from his right shoulder to his left 
side and from his left shoulder to the right side; (2) bear-claw necklace 
and a whistle; (3) bear leg skins (m4ca’inyi) worn on the hands and 
forearms during curing ceremonies; and (4) kaotsaiyawat, i.e., two 
eagle neck feathers painted yakatca (reddish brown ocher), tied 
together and worn on the left side of the head. So much for the 
honawai’aiti. Now let us turn to the kinds of curing. 
There are three kinds of curing by means of supernatural power, 
as distinguished from matter-of-fact techniques. They are: (1) 
aictyuwanyi, or ‘clearing things away.” ‘This is the simplest way 
of curing. It consists merely of prayers and the administration of 
medicine; the wooden slat altar, the sand painting, corn-ear fetish, 
and other like paraphernalia are not used. (2) Wikacanyi, ‘‘doc- 
toring.’ The altar and accompanying paraphernalia are employed 
and songs are sung. (3) Tsinaodanyi wikacanyi, ‘all the way doc- 
toring.’ This way is much like the second, except that “they do 
more” in the third; also, certain songs for power are sung in the 
third way that are not used in the second. These ways of curing 
will be discussed more fully in our section on ‘Sickness and Curing.’’ 
Only the Flint, Giant, and Fire societies are qualified to employ 
all three methods of curing; the Kwiraina and Katsina societies are 
not able to use any of these techniques; Snake, Kapina, Koshairi, 
and Gomaiyawic societies can perform the first two kinds of curing 
ritual, but not the third. 
In order to obtain a synoptic view of the societies and their char- 
acteristics, I have undertaken a tabulation of them in table 28. In 
column 1 I indicate whether the society is full, part, or non-hona- 
wai’aiti; in column 2 whether it has all, some, or none of the “‘ badges” 
