172 BUREAU OF AMERICAN ETHNOLOGY [Bull. 184 
Stevenson (1894, p. 118) reported that the Hunters’ society was 
almost extinct in 1890, that it had only its head and his assistant. 
There have been oaly four members between 1941 and 1957. Two 
of these died during this period; a third has not resided in the pueblo 
for some time; and the remaining member, the nawai, is so old that 
“the can hardly perform any ceremony.”’ 
INITIATION 
About 1930 the Caiyeik society of Sia invited the Caiyeik societies 
of Santo Domingo, San Felipe, and Santa Ana to come to Sia to take 
part in their ceremony to initiate a new member. The following ac- 
count of that ceremony was obtained by me from a Santo Domingo 
man who had assisted me in my study of his pueblo and who, as a 
gaotcanyi, accompanied the Santo Domingo Catyeik to Sia. He wit- 
nessed, or took part in, almost everything that took place. 
The head of the Caiyeik society at Sia went to the head of the Caiyeik 
society at Santo Domingo, with a handful of sacred meal and asked 
him to assist in the ceremony at Sia. When the time came the Santo 
Domingo Caiyeik set out accompanied by one gaotcanyi. The Cai- 
yeik took his iariko (corn-ear fetish), his hicami (eagle wing feathers), 
and his mokaite (little mountain lion effigy). The gaotcanyi took a 
quiver made of mountain lion skin and a bow and arrow. When they 
were near Sia pueblo the head of the Sia Caiyeik society came out, 
accompanied by a gaotcanyi, to meet them and to conduct them to the 
Caiyeik house. The hosts relieved their guests of their burden of 
paraphernalia. 
It was about sunset when they arrived. They were escorted into 
the Caiyeik house and given cornhusk cigarettes. When they had 
finished smoking the Caiyeik nawai from Santo Domingo began to 
talk: “about how he got the meal and how he came there.” The 
other visiting Caiyeik also talked. When they had finished they all 
shook hands. Then they dismissed the three visiting gowatcanyi; a 
room was assigned to them. 
The next day the gowatcanyi went over to the War chief’s house; 
the Santo Domingo man spoke of the War chief as Tsiakiya (ef. White, 
1935, p. 38). Tsiakiya told them to watch outside the Caiyeik house 
all day and to allow no one to enter. They watched all day. When 
evening came the gowatcanyi went into the house where the Caiyeik 
were and ate supper. Then they were excused for the evening and 
given permission to visit the people of the pueblo. 
The procedure of the next day was the same as the first. 
On the third day two Caiyeik shamans went out to the mountains 
to gather hadyaiyanyi (soapweed whips), and different kinds of grass 
(adanyi and sickuri), and oak (hapanyi) for use in the ceremony. 
