White] THE PUEBLO OF SIA, NEW MEXICO 179 
a black cloth breech clout. On the left side, at the belt, are attached 
some copper jingles (y4racbyuma) made of pieces of copper in rolls. 
On top of the head is a ho-pyuwmz; this is an arrow to which a short, 
fluffy eagle feather (cpaiyak) has been tied. The face is painted with 
red ocher over which stcamun has been sprinkled. The face is out- 
lined with white bird down (compare with the figures in Stevenson, 
1894, pl. xxxiv). White bird down (wa-boctca) encircles his arms 
at the elbow and around his legs at the garters below the knees, and 
- there is a circle of down on the top of the head (not visible in the illus- 
tration). The body (with the exception of the chest) and the upper 
arms and upper legs are painted black; the lower arms and legs are red- 
dish-brown. Yucca leaves, split into narrow strands, are tied around 
his arms at the elbow and around the legs below the knees; woven 
garters, also, are worn below the knees. He wears buckskin moccasins 
but no sox. A reddish-brown disk, rimmed with white bird down, is 
painted on the chest (see Stevenson, 1894, pl. xxxiv). 
BEAR OPI 
If aman kills a bear while on a hunt—and he would try to do so if he 
encountered one—and becomes the first man to touch it, he must be- 
come an Opi. He could, however, refrain from being the first to touch 
the bear. But someone must do this: “it would be a great wrong to 
let him lie there and not claim him.”’ In any event, the first man to 
touch the dead bear must become an Opi. If the killer and first to 
touch the bear is honawai’aiti, he can take his choice of the maca’inyi, 
or bear leg skins, used by medicinemen in curing ceremonies. If the 
one who touches the bear first is not honawai’aiti, he must summon 
one to skin and cut up the animal. ‘To do this he would go to one who 
is honawai’aiti in the hunting party and, handing him a handful of 
cornmeal (petana) which every hunter carries in a pouch, tell him that 
he has killed a bear and ask him to skin and cut it up for him. 
One who is not honawai’aiti is not permitted to be present while 
the medicineman skins and cuts up the bear. The tcaiyanyi removes 
the bear leg skins first. He cuts the skin around the shoulder or 
the hip (to use the informant’s language) and peels the skin down 
to the elbow or the knee, then cuts the arm or leg off there, leaving 
the bone and flesh in the lower part of the limb. The maca’inyi are 
taken home like this; the bone and flesh are taken out later. The 
best maca’inyi is the left forearm ‘‘because bears are left-handed.” 
The foreleg skins are better than those of the hind legs. 
After the honawai’aiti has cut off the maca’inyi he removes the 
rest of the skin and cuts up the carcass. He lays the entrails, testi- 
cles, and scrotum to one side, calls the one who touched the dead bear 
first who sprinkles itsa‘tyunyi (shell disk beads) on them, digs a 
