182 BUREAU OF AMERICAN ETHNOLOGY [Bull. 184 
who touches the lion first, may skin the animal entirely himself; no 
honawai’aiti is required. The lion is not brought into the pueblo with 
songs. He is not addressed as Grandfather but by his name, mokaite. 
He lies in state, however, in his owner’s house and everyone comes to 
see him, sprinkles him with petana, and welcomes him into the pueblo. 
A medicine society holds a ceremony for the lion as for the bear, at 
which time he is made honawai’aiti. The bones are buried at a tsa- 
pacroma north of Sia, at cpitya kot (hawk mountain). The lion’s 
meat belongs to the one who claimed him at death; it is eaten. 
There were about 10 or 12 Bear Opi and 2 Lion Opi in Sia in 1957. 
Only one man was both. 
GROUPS 
There are some nonkinsbip groupings at Sia which do not fall into 
the class society, as I have used this term. We note the following. 
HOAINA 
In 1957 there were about 13 men and 4 women members of this 
group. ‘One is really born into Hoaina,”’ said an informant, ‘4f your 
parents, or either one of them, belongs to Hoaina you must join, 
or belong, too.”” But it was said that one may join of his own volition, 
too. I learned of no mythological account of the origin of Hoaina. 
They have no slat altar and they do not make sand, or meal, paintings. 
They do not have an iariko or any other yaya (fetish) except a piece 
of petrified wood (dyatca’aicti), which is kept by the nawai (head) 
of the group. Apparently the only function of the Hoaina group is 
to put on masked dances, although formerly (as recently as 1928) 
they danced the Aiyakayatanyi, which is said to be similar to the Flute 
dance at Jemez. Hoaina owns four katsina masks: Berictca, Tsa- 
terati, Howi, and Ctiwictiwi. They have no ceremonial house of their 
own; they use the Katsina-Gomaiyawic house when they put on a 
dance. I have not encountered a group with this name at any other 
Keresan pueblo. 
SICTI 
Anyone who is not a member of one of the societies, or who is not 
an officer, is a member of the sicti group, or class of people. When 
a sicti man is appointed to an office he ceases to be sicti, but resumes 
this status when his term expires. The sicti are, in effect, the common 
people and are usually referred to as hano (people) sicti (cf. White, 
1942 a, p. 144). The sicti have a head, aman. One informant said 
that he was chosen by the body of sicti; another said that he was 
chosen by Tiamunyi or War chief. In either case, he serves for life. 
One informant asserted positively that the head of the sicti is always 
the head of the Singers, also. Andres Pino was the head of both the 
