White] THE PUEBLO OF SIA, NEW MEXICO 289 
legs of bears on their arms when they treat patients. The badger, 
also, is a great medicineman ‘“‘because he digs in the ground and knows 
roots [medicines].’”’ The eagle, snake, and shrew, also, are doctors. 
Effigies of these animal doctors are placed upon the meal paintings of 
curing societies, before their altars, or sketches of them may be drawn 
on altars, bowls, or sand paintings. The Indian medicinemen obtain 
power from the supernatural animal doctors by means of song; it is 
used by means of paraphernalia and ritual. 
KINDS OF CURING CEREMONIES 
There are three kinds of curing ceremonies performed by medicine 
men or societies: (1) afctyuwa’anyi ‘clearing away’; (2) wikacanyi; 
one informant defined this simply as ‘doctoring’; another said it meant 
“‘to clean up someone who is dirty or filthy’’; sometimes it is called 
senamakotsamatsa wikacanyi, ‘half-night doctoring’; and (3) tsinao- 
pa’nyi wikacanyi, ‘all the way doctoring,’ ‘to clean thoroughly inside, 
the heart and intestines, as well as outside’’; ‘‘to purify one’s heart’’; 
to save one “when he has given himself up and lost the desire to live.” 
The aictyuwanyi is a simple ritual designed, apparently, merely to 
purify and strengthen a patient. The wikacanyi is a much more 
important ceremony and does much more. But the wikacanyi and 
tsinaodanyi ceremony is the fullest and most serious ceremony of all. 
The ordinary wikacanyi ceremony “just treats your body,” according 
to one informant; ‘‘the tsinaodanyi wikacanyi treats his heart, his soul 
and his mind.” 
Obviously the first of these three kinds of ceremony is for the least 
severe illnesses; the last, for the most grave and serious. The sick 
person himself, if he is old enough, can decide which kind of ceremony 
he wants to have. He would unquestionably have to consult with 
his family before asking for the tsinaodanyi wikacanyi, though, because 
so much is involved in the way of preparations and payments to the 
doctors. If the patient is too young to decide which kind of ceremony 
should be asked for, his parents will make the decision. One infor- 
mant said that the decision in any case was based upon dreams: of the 
patient if he is old enough to discuss them; of the parents of the sick 
one if the latter is too young to talk about them. 
AICTYUWANYI 
The sick one, or his parents, may summon a medicineman upon 
their own initiative; they do not need to have a meeting of close 
relatives to discuss the matter and make the decision. Neither does 
the War captain have to be notified and his permission obtained. One 
simply takes prayer cornmeal (petana) in his hand or wrapped in a 
cornhusk to the doctor of his cheice and asks him for medical treat- 
