264. BUREAU OF AMERICAN ETHNOLOGY [Bull. 184 
women have finished bringing food to the ceremonial houses, the nawai 
in each one welcomes the returned spirits and invites them to eat. 
Anyone (i.e., Indian) may go into a ceremonial house at this time. 
Meanwhile the women of each household have placed food of vari- 
ous kinds on the floor of their houses for the spirits. They take fine 
clothes, beads and jewelry out of their trunks and hang them on the 
horizontal pole that is suspended a short distance from the ceiling in 
almost all Sia houses. The purpose of this is to permit the spirits to 
dress and ornament themselves as they wish, and the people of the 
household invite them to do so. 
About 1 or 2 o’clock in the afternoon (i.e., about the same time that 
the soul of a deceased person is dispatched on his journey to Shipap), 
the food that has been set out for the spirits is taken outside the pueblo, 
toward the north to a place where there are two large rocks and here 
itis thrown on the ground. Then the people come back to their houses 
and eat, after which any remaining food, and the dishes, are cleared 
away. In the ceremonial houses the food remains untouched. The 
members of the societies stay in their houses, but any non-members 
who may be there go to their homes. 
That evening about 5 or 6 o’clock, the sacristan, fiscales, and capi- 
tani go around the pueblo from house to house. At each one they say 
a prayer or twoin Spanish. They carry a little church bell which they 
ring. Upon arriving at a house they call out “horemo, horemo.” * 
At the conclusion of each prayer they say this again. The woman of 
the house brings them food which they take to the church; it is for the 
men who are going to gamble that evening and night. 
The men of the pueblo gather at the church on the evening of No- 
vember 1 to play hidden ball (yané), a gambling game; they divide 
themselves into two teams as they please. Four hollow tubes, each 
with a distinguishing mark, are used. Into one of these a 
pebble is secretly hidden by one team; the other side tries to guess 
which tube contains it. Other sticks may be used as counters (see 
Culin, 1907, pp. 351-352, for accounts of this game at Acoma and La- 
guna. In Stevenson’s account of Sia mythology (1894, p. 61), the 
Tiamunyi plays hidden ball with Poshaiyanne in an attempt to win 
jewelry from him). Mexicans are permitted to play, too, if any hap- 
34 From Spanish oremos, ‘hear us.’ On All Souls’ Eve, November 1, children in Spanish communities 
used to go around the village with sacks asking for food and candy. They sang: 
lOremos! JIOremos! Angelitos Hear us! Hearus! Little angels are we 
Somos del cielo venimos Who from Heaven have come 
A pedir limosna, y si no nos To ask for alms, 
Dan, puertas y ventanas And if we are denied 
I1Quebraremos! Doors and windows we will break! 
lOremos! lOremos! Hear us! Hear us! 
(Nina Otero, 1936, pp. 71-72.) 
