290 BUREAU OF AMERICAN ETHNOLOGY [Bull. 184 
ment. The doctor will go to the house of his patient in the evening, 
bringing his hicami (pair of eagle wing feathers), his bags of medicine, 
and a flint knife or arrow point. He will be dressed in the pajama- 
like costume such as is worn by the singers for the ‘‘corn dance’’; he 
may or may not wear moccasins. If he arrives shod he will remove 
his moccasins before beginning his treatment. He does not bring his 
corn-ear fetish (iariko), but he does have a little stone figure (paiya- 
tyamo). The doctor wears no face paint and does not let his hair 
down. 
The medicineman sings a few songs, then examines the patient, 
feeling him here and there. He then treats him (precisely what this 
treatment consists of was not ascertained, unfortunately; whether he 
sucks out pathogenic objects or not was not learned, but I believe he 
does not). He uses his hicami to sweep away evil influences. At 
the conclusion of the curing ritual a member of the patient’s family, 
or even the patient himself, gives the doctor a ceremonial cigarette 
and some food. ‘These the doctor takes out of the house, making 
brushing and sweeping motions with his eagle feathers as he goes, 
and deposits them as an offering to the spirits who have helped him. 
When he returns he eats a supper that has been provided by a woman 
of the patient’s household. 
The doctor may visit the patient each night for four nights. He 
may come fewer times, however, depending upon the rapidity of the 
recovery. But in any event he may not come more than four times; 
if the patient has not recovered by this time, or if he has become 
worse, some other course of medical treatment will be considered. If 
the doctor visits his patient more than once he leaves his parapher- 
nalia and some medicine with him each time until the final visit. The 
patient and his family are instructed in the way in which the medi- 
cine is to be taken or used. Sometimes the doctor himself will return 
to administer it, since some medicines are so powerful that they can- 
not be entrusted to a layman. 
WIKACANYI AND TSINAODANYI 
If a sick person, or the family of one who is quite ill, desires to 
obtain either the wikacanyi or the tsinaodanyi type of treatment, an 
evening meeting of the close relatives—not merely his family or the 
members of his household—is held at which the matter is discussed 
and a decision reached. The next morning someone—the sick one 
himself if he is able to do so; if not, then one of his close male relatives— 
will go first to Tiamunyi and then to War chief, telling them that 
the relatives of so and so, who is ill, desire to have the wikacanyi or 
the tsinaodanyi curing ceremony, depending upon which type of 
treatment has been decided upon, for the sick person. If Tiamunyi 
