White] THE PUEBLO OF SIA, NEW MEXICO 295 
ceremony begins upon arrival of the patient. First there are prayers. 
Then songs are sung for a considerable time. During the singing, 
two, three, or four doctors go to the house of the patient to drive 
away the hi-yatsanyi (sickness) and witches (kanadyaiya). They do 
this by blowing and brushing, or whipping, away the evil influences 
with their eagle wing feathers. Then they return to the curing cham- 
ber and take their turn at singing while other doctors go to the patient’s 
house to cleanse it. 
After much singing the patient is diagnosed. They feel him to see 
if any foreign objects have been ‘“‘shot’’ into him. If so, they are 
removed by sucking or with the tips of the eagle wing-feathers. * 
There are undoubtedly other rituals, but my abbreviated account 
does not specify them. At the conclusion of the ceremony the 
patient is given medicine-water to drink. The doctors may bathe 
the patient also, first with amole (Yucca glauca) water and then with 
medicine-water. When the ritual is completed the patient is taken 
home and the doctors, or some of them, go out and deposit prayer- 
sticks for his recovery. 
In instances where the patient is not brought to the curing chamber, 
the doctors go to his house to treat him. Details of this were not 
obtained, but they probably are much like those in the curing chamber. 
The tsinaodanyi ritual is apparently essentially like the wikacanyi 
except that (1) the former requires more doctors, and (2) a stolen, or 
lost, heart is retrieved and restored in the tsinaodanyi ceremony. The 
latter is, however, a very fundamental and important difference, 
according to Sia philosophy. The loss of a heart is a very serious 
matter, powerful evil spirits are involved, danger is faced and risk 
incurred in opposing these spirits, and the feat of restoring the heart 
is a difficult one. Ritual and paraphernalia for the two kinds of 
ceremonies are very much alike, it is said. But the songs are differ- 
ent. As explained in “Cosmology,” songs are supernaturalistic means 
of producing an effect upon the external world; one does things with 
songs. A stolen heart can be restored only by means of the proper 
songs. There are two kinds of curing songs: wikacanyi yu-nyi 
(songs) and winock’* (heart) yunyi (songs). And only the Flint, 
Giant, and Fire societies have “heart” songs. It is not, of course, that 
members of other societies do not know these songs; they do. They 
have heard them and actually they could sing them. But this is be- 
side the point; only certain societies have, or “own,” these heart 
% Mrs. Stevenson (1904, pp. 497, 500) describes the way 8 Sia medicineman, visiting in Zuni, removed 
stones from a patient with his feathers. He also removed a large stone from her forehead by the 
same method—she had complained of headache, 
