White] THE PUEBLO OF SIA, NEW MEXICO 153 
years later. One must petition with a packet of meal for the second 
ceremony as for the first. 
The slat altar and sand painting are used in the second ceremony, 
but the design of the latter is different. Instead of game animals it 
depicts honawai’aiti animals, i.e., those from which the power to 
cure is obtained, namely, lion, bear, badger, shrew, eagle, wolf, snakes, 
etc. ‘There are also mocomi (nomadic Indian neighbors of the pueb- 
los; the name is almost synonymous with enemy) on the sand paint- 
ing: ‘‘the mocomi are gods of the Fire society; ianyi is obtained from 
them.”” The sand paintings used in the initiation ceremonies are 
quite different from the one used in curing ceremonies. Fire is not 
eaten in the honawai’aiti ceremony. ‘The medicinemen eat the 
fire to get the power of fire; fire is maiyanyi or kopictaiya,”’ i.e., a 
spiritual being. 
Ficure 14.—Sword (wa-pi) swallowed by Fire medicinemen. The curved blade is made of 
wood from the Gya:pi tree (mahogany, Cercocarpus sp., White, 1945, p. 562); the face is 
made of the root of a cottonwood. The blade, which is about 16 inches long, is polished 
very smooth, rubbed with deer tallow (they used to use buffalo fat) and smeared with red 
ocher. Colors of face: cross hatching, red; stippled, blue; black vertical band in middle 
of face with white circles on it; eyes, black; lightning symbols, yellow. 
