228 BUREAU OF AMERICAN ETHNOLOGY [Bull. 184 
The hanyikikya ceremony is held in February at Cochiti (Lange, 
1959, p. 262); in February at Santo Domingo (White, 1935, p. 139); 
in January or February at San Felipe, according to one informant 
(White, 1932 b, pp. 52-53); and at Sia, according to my informants, 
in March or April. 
It is true that some studies give the dates of these ceremonies as 
approximately June 21 and December 21, or call them ‘solstice cer- 
emonies” even though they place them in November and February 
(Lange, 1959, pp. 321, 611). This may be due, I believe, to the fact 
that some ethnographers believe that they are dealing with solstices; 
they may think that the Indians do not know the dates of the sol- 
stices so they have ‘‘corrected”’ the dates given by the informants. I 
believe I did this in the case of Acoma (White, 1932 a, pp. 84-85). 
The Indians may not know the calendar dates of the solstices, but 
they do know when hanyiko and hanikikya occur. It seems clear 
that hanyiko takes place shortly before the sun reaches its southern- 
most point of rising, and hanyikikya shortly after it has begun its 
course northward. Therefore it would seem to be more correct to 
call hanyiko and hanyikikya solar ceremonies rather than solstice 
ceremonies. 
Hanyiko (or sahanyiko).—The cacique determines when the cer- 
emony shall be held by watching the risings of the sun. But he is 
influenced by another consideration, too, namely, the situation with 
regard to the harvest: the -harvesting should be virtually finished 
before hanyiko is celebrated. As a rule, the ceremony takes place 
“shortly after the Jemez fiesta [November 12],’’i.e., about the middle 
of November. 
It is the War chief’s duty to see that the cacique has enough deer 
meat for the occasion. When cacique has decided upon the date he 
calls a meeting in the hotcanitsa of the heads of the societies who will 
take part, namely, Flint, Koshairi, Kwiraina, Giant, Fire, and Snake 
societies, sometimes the Caiyeik society participates, sometimes not. 
Sometimes the Flint society postpones its ceremony until the evening 
of December 24 (for reasons which were not ascertained). When the 
heads of the societies have gathered in the hotcanitsa essentially the 
same procedure is followed as in kacaidime: the deer meat is distrib- 
uted among them and they are notified that the time for hanyiko 
has come and they are requested to perform their ceremonies. 
The head of each society calls a meeting of his members in their 
ceremonial house on the evening following the meeting in the hotca- 
nitsa. He distributes the deer meat to them and tells them that 
cacique has requested them to perform their ceremony for hanyiko. 
The next morning the members of each society take an emetic and 
vomit; they do this each morning for 4 consecutive days. On the 
