142 BUREAU OF AMERICAN ETHNOLOGY [Bull. 184 
Thus some rather definite generalizations emerge from our tabu- 
lation. The discrepancies, apparent or real, may be due to: (1) 
errors within the ethnographic record; to misunderstanding on the 
part of the ethnographer; (2) or to inconsistencies or makeshifts 
within the ceremonial organization of Sia itself. We know that 
societies occasionally die out and that their functions or parapher- 
nalia or both may be taken over by another society. It is my guess 
that the Koshairi society has taken over the functions and some of the 
paraphernalia of a society that has become extinct. I do not under- 
stand the situation with regard to the Gomaiyawic society, and our 
data from other Keresan pueblos do not help much here. 
The societies of Sia, with the exception of the Opi and the partial 
exception of the Caiyeik societies, have two functions: (1) the curing 
of sickness, and (2) weather control. With regard to the latter there 
are two kinds of ceremonies: (1) the Gacpvtice, or ‘‘wet,’’ ceremonies, 
and (2) the tsitpanyi, or ‘‘dry,”’ ceremonies. Wet and dry correspond, 
I believe, to summer and winter, respectively. The following soci- 
eties perform both wet and dry ceremonies: Flint, Giant, Fire, Ka- 
pina, Snake and Gomaiyawic. Koshairi, Kwiraina, and Katsina 
societies have only the wet ceremonies. Caiyeik has dry ceremonies 
only. 
Each society has a house of its own or shares a house with another 
society. ‘House’ in this connection means the room in which cere- 
monies are performed, plus an additional room or rooms, if they have 
one, in which paraphernalia may be stored. Only the Fire and Cai- 
yeik societies have a house of their own (see fig. 8). Each society, 
with the exception of Koshairi and Caiyeik, have masks which are 
stored in their ceremonial chambers. Each society has one or more 
supernatural patrons who “look” after and help the society. In 
some instances the patron is called ‘father,’ but whether this is true 
of all patrons or not we cannot say. And, finally, each society has a 
“badge,”’ to use the informant’s term. ‘This is something that iden- 
tifies the society affiliation of the person wearing it. All badges are 
of feathers except those for the Koshairi society, which uses strips of 
cornhusk. 
JOINING A SOCIETY 
With the exception of the Opi, there are four ways of becoming a 
member of a society: (1) One may join voluntarily while in good 
health; (2) one may join as a consequence of being treated by a soci- 
ety for an illness; (8) a parent may ‘put a child in’; and (4) one 
might be trapped and forced to join. A person may be inducted 
into a society as a full-fledged member or merely as a helper. In 
the latter case the person would not be admitted to the secret lore 
