White] THE PUEBLO OF SIA, NEW MEXICO 229 
first of this 4-day period the members may fast if they wish to, but 
it is not compulsory. If one elects to fast he must not eat or drink 
anything whatever until noon of the following day. The meal at 
noon on the second day, which will be brought to the ceremonial 
house by women, consists of mush only, cooked without salt or 
grease. ‘The medicinemen are not required to spend the 4 days and 
nights in their ceremonial houses as at kacaidime, but are free to go 
about as they please, except when their ceremonial labors require 
~ them to be in their houses. They must, however, observe sexual 
continence during this period. On each evening of the 4 days the 
medicinemen gather in their ceremonial houses. They sing and say 
Catholic prayers in Spanish, such as “Hail Mary. ...” This is 
because Naotsityi, the mother of white people, is meeting at this 
time with Utctsityi, mother of Indians, at Mawakana Gactyats-kai 
(see ‘‘Cosmology’”’). On the second and third nights the societies 
visit each other’s houses to dance; some of these dances may be for 
amusement and may be humorous in character. 
On the morning of the fourth day each society sets up its slat 
altar, makes a sand painting, and lays out its paraphernalia. During 
the day they make prayersticks and a wicpi (see ‘‘Paraphernalia’’). 
On the evening and night of the fourth day each society holds a 
public ceremony which may be attended by anyone (Sia Indian, that 
is), and almost everyone does attend. Cacique goes to the society 
house of his choice. The Fire and Kapina societies visit each other’s 
house and give exhibitions of stick swallowing. The ceremonies last 
all night. During the evening the people of the pueblo bring things— 
“anything they want to’”—to the houses as offerings to the spirits; 
they are eventually wrapped in a cotton blanket.*? Early in the 
morning, about dawn, the medicinemen take these offerings, the 
prayersticks, and the wicpi outside the pueblo and bury them just 
as the sun appears above the horizon. This concludes the ceremony 
of hanyiko. 
The purpose of hanyiko is to address prayers to all the spirits created 
by Tsityostinako, such as Masewi, Oyoyewi, the warriors, birds, 
animals, and other spirits of the cardinal points (see ‘‘Cosmology”’) 
who are gathered at this time in Mawakana Gacpyats-kai, at the 
southeast corner of the world (see fig. 12). The prayers are for rain, 
crops, and game. They also ask the spirits to help the Sia appoint 
their officers without trouble or quarreling. 
Hanyikikya.—This ceremony is held in March or perhaps as late as 
April, the exact date being determined by the cacique, who watches 
the risings of the sun for this purpose. The proper time, apparently, 
32 This appears to be equivalent to the ‘‘sun”’ that is made at Santo Domingo at hanyiko (White, 1935, 
pp. 133-135). 
600685—62——_16 
