296 BUREAU OF AMERICAN ETHNOLOGY [Bull. 184 
songs, and only those societies can use them with efficacy. Here is 
a “heart” song: 
hicro more paiyatyamo ictéa kemikowako cawinock’s 
you male youth arrow why is it your heart 
kvrati-terowidya canirvdyaiya’no [then addressing the 
throwing away going about 
heart]: hayopowesi sisaimi ima’a amaipia’a 
come back whole to come right here 
sétsirakaro 36 iariko kokoyocomitsa 
ceremonial house corn-ear fetish is sitting 
yanyi’inv’vka teokoyetanoma 
in front of to sit down 
Free translation: ‘“You, Arrow Youth, why is it that you are going 
about throwing your heart away? [Then, addressing the heart:] Come 
back, whole, and sit down in front of the altar where the iariko are 
sitting.” 
There is another song to put the heart back into the body after it 
has been retrieved. 
At the conclusion of the wikacanyi or tsinaodanyi ceremony each 
medicineman must be given a basketful of inawi, a basketful of food 
(in which case it would be called by the ceremonial term, Béwitsa, in- 
stead of the ordinary word, ope wi), and some blankets. The first 
basket must be covered with a timi (a cotton felt blanket), and some 
itsatyunyi (beads). The shaman use the timi for any ritual usage 
that requires cotton: string for prayersticks or wabanyi, or as waboctca 
for body decoration. 
Treatment: supplementary version.—One informant supplied an ac- 
count of a curing ceremony that contains elements not found in the 
preceding one, and, rather than attempt to integrate the two, I give 
a compact version of this additional account here. 
If a sick person, or his family, wishes to have a medicine society 
cure him, his father, or close male relative, takes a handful of fine 
cornmeal (petana) to the head of the society of his (or their) choice. 
He asks the head to come with his society members to cure the sick 
one. The head (nawai, or naicdia, father) calls the members of his 
society together, distributes the meal among them, and tells them 
that so-and-so has asked them to cure the sick one. The doctors go 
out and pray with the meal; then they begin to get ready for the 
curing ceremony. 
Unless the sick one is critically ill, the medicine society will spend 
4 days, after receiving the meal request, in preparing for the ceremo- 
nial rooms where they spend most of the time during this 4-day 
period. Nonsociety members are not permitted to enter their rooms 
36 This term has ‘‘strong meaning,” says the informant. It means a ceremonial house when the altar and 
all the paraphernalia for a ceremony have been laid out or set up. One could say sotsirakai, also. 
