White] THE PUEBLO OF SIA, NEW MEXICO 219 
to take the food out and deposit it on the road toward the north. 
This they do. They also take the deceased’s blankets out toward 
the north and burn them. 
While the medicinemen and the relatives are out on their errands, 
nawai makes a new meal painting on the floor, and places his iariko 
on it (fig. 25). When the relatives return, nawai tells them to grasp 
the iariko. As many as can, do this, and those for whom there is 
not enough room grasp people in front of them who are holding the 
iariko. All the medicinemen (who have returned by this time) stand, 
with nawai in the middle. They pick up their bear leg skins and 
hold one or lay it across a forearm. They sing a few songs. The 
ceremony is now over. Nawai talks, telling them that the breath of 
so-and-so has now gone back, etc. The people sprinkle the meal 
painting and the corn-ear fetish with petana. Nawai continues to 
talk: “Do not think of so-and-so,” he tells them; “he has gone back 
to his mother and is now happy.” The women of the household bring 
in food and the medicinemen eat first, then the rest of the people. 
If any food remains, it is returned to the family. The medicinemen 
gather up their paraphernalia, clear away the meal paintings, and go 
to their ceremonial house where nawai dismisses them. 
If the deceased were a member of the society who performed the 
ceremony of dispatching the soul, the members of the society meet in 
their ceremonial house on the fourth day after the soul began his trip 
to Shipap. The female members of the society are asked to prepare 
some food, ‘‘just enough to feed the maiyanyi (spirits).”’ If the de- 
ceased had an iariko (corn ear), they will remove the wrappings and 
feathers from the corn ear, and remove the “heart’’ which is within 
the cob. They shell the corn from the cob and put the latter back 
in its wrappings. The iariko is now dead. One or two medicinemen 
take the dead iariko and one or two paiyatyamo (stone figures) that 
belonged to the deceased, and carry them out and bury them in the 
various places toward the north where the prayersticks for him had 
been deposited. The food is deposited with the paiyatyamo. 
“Tf a person has been good during his lifetime,’ according to one 
informant, “‘Utctsiti will give him another life and return him to this 
White earth (the reference is to the four colored worlds through 
which mankind ascended; see ‘‘Cosmology’’) in the form of a swallow, 
butterfly, henati-hayac (cloud fog), or a bird—except a crow, owl, or 
blackbird.””? A dead person could become a katsina, also (see White, 
1935, pp. 198-99). 
