304 BUREAU OF AMERICAN ETHNOLOGY [Bull. 184 
of the deer are thrown out on the refuse dumps; dogs are not allowed 
to gnaw them. 
The hunter takes the deer’s head and horns, with a handful of pe- 
tana, to a medicineman, who need not be honawai’aiti, and asks 
him to paint it and “give it breath” (tsa ts is the word for breath or 
soul). The medicineman distributes the meal among his fellow so- 
ciety members. They ‘‘dress’’ the head during the hanyiko ceremony 
(about the middle of November). They stuff native-grown, unspun 
cotton into the eye sockets, nostrils, and foramen magnum (the open- 
ing through which the spinal cord passes). They paint a blue-green 
quarter moon on the forehead, and smear the entire skull with ipcte 
(white clay). The face is sprinkled with steamun. Turkey or eagle 
feathers are stuck into the nostrils. And, finally, a short turkey body 
feather is tied to each point on the horns. The medicinemen return 
the head and horns to the hunter owner on the last evening of hanyiko. 
He puts it on the roof of his house, close to the chimney, where he lets 
it remain for an indefinite time. He may eventually “take it out and 
bury it when it gets very old.” The Sia have a reputation for being 
excellent hunters, and deer heads and horns are conspicuously nu- 
merous on their housetops. 
“Sometimes they have a dance to celebrate a deer hunt.” It will 
be the Wayuhona dance and will be held 4 or 8 days after the hun- 
ters return to the pueblo. All Caiyeik songs begin and end with the 
word Wayuhona. Sometimes both men and women take part in this 
dance; sometimes only men dance. The costumes are very much 
like those of the “corn dance” on August 15, except that men wear 
two eagle tail feathers on each side of the head. Women carry the 
head and horns of the newly killed deer. They have a chorus of sing- 
ers but no drum. 
