Hii'-cha-mo-ni with plumes attached (.(, deposited for the cloud-priest of the north; B, deposited for Ho-chan-ni, ruler of the arc of the cloud-priests of the world; (', deposited for the clouds .The Sia today is in almost the same condition as that of the ancient caves and rock dwellers who guarded their imaginary villages.
12 THE SIA
Fio.2.—Women returning from a watch and pottery dealer. . interfering with the introduction of their forms and dances into the worship taught by the church. Powell visited Tusayan in 1870, the Indians received him with marked kindness and allowed him to visit the secret.
14 THE SIA
The warrior then opposes theti'iimon with the flag of his office — a slender statt, crooked at the bottom, and determined to be the same as that presented to the first ruler by the mother IJt'sct — the thief. The next day, all the members of the pueblo, including the children, collect wood for the ti'amoni, depositing it near his dwelling.
18 THE SIA
The war chief also directs the hunt under the orders of the war i>riestand vicar. It is not obligatory for him to participate in the hunt; liis minister, as his representative or others himself, may lead the liuntsmen.
20 THE SIA
The bridegroom goes alone to the girl's house, his parent shaving before him, and carries his gifts wrapped in a blanket. The mother of the girl sits on the right and to the right of this parent sits the mother of the groom; To the left of the girl there is space for the groom and further, the groom's father sits and next to him the girl's father.
22 THE PIA
There is something in pueblo life that women and children seem to enjoy as thoroughly as the house-building processes. The process of laying the tent floors was the same as the Sia observe when making floors in their houses.
24 THE SIA
Should the head of the house have a son of sufficient stature, the son may be sent in his place. Having discovered the approach of the shepherds and horses to some of the women and children, too impatient to await their collection.
26 THE STA
COSMOGONY
STEVRNSON.] COSMOGONY. 27
28 THE SIA
STEVENSON.] COSMOGONY. 29 clouds uiiglit ascend aud serve as masks to protect the ijeople of Ti'uia
30 THK SIA
Early in the morning, the older sister called the younger one at the house. "Sit down, my sister," said the younger one, and after a while she said, "Let's go outside and walk around." I saw a pretty bird pass by, but I don't know where it lives," and she pointed to the bird's footprints on the ground, which were soft, and the tracks were very clear, and you could see that the footprints were in a straight line from the house of the sun in the east to his house in the west. "I can't say," said the younger man. sister, "perhaps the bird came from the house in the east and went to the left in the west; i) perhaps it came from the house in the west and went to the house in the east; since the bird's feet point in both directions, it is difficult to say.
32 THE SIA
The first man created was called Ko'shairi; he not only acts as courier between the sun and the Ka'suna, but he is the companion, the clown and musician (the flute on his instrument) of the sun; he is also mediator between the people of the earth and the sun; when he acts as courier between the suQ and the Ka"suna and vice versa and as mediator between the people of the earth and the sun, he is head of the sun; when he accompanies the sun on his daily journeys, he entertains himself with music and entertainment; he is then the servant of the sun. The second man created was Quer'ninna, his duties were identical with those of the Ko'shairi, except that tlie moon is his particular head instead of the sun, but both however, is sulwrdinate to the sun.
34 THE SIA
Sus'sistinnako said to the sun: "My son, you will ascend and go over the world above; your course will be from the north to the south. His answer was: "I am well pleased; I like the road very much." Then Sus'sistinnako said: "My son, you will rise every day and go from east to west across the world." On each day's journey the sun stops halfway from the east to the middle of the world to eat his breakfast, in the middle of the his dinner, and half way in the middle to the west to eat his dinner, he never failed to take his three meals daily, stopping at the particular points to to get.
36 THE SIA
As soon as he saw the world, he turned around and said, "It's all right up here." tJt'sCt then called the Tiio' pi (badger) and said to him: "Make us a door; the 'Si'ka has made one, but it is very small. Very well, mother; I will do that, replied the badger; and after much labor he went to the world above, and. He returned and said, "Father, it is good; I passed without any problem." Then she let the buffalo try and returned, saying, "Father, mother, the door is good; I passed by without difficulty."
38 THE SIA
Then Ut'set returned to the lower world and asked Sus'sistinnaka what he could do to strengthen the earth so that her people could travel upon it. Have you asked the cougar and the bear, the wolf, the badger and the coyote to use their medicines to harden the earth?
40 THE SIA
STEVENSON.] SEPARATION. 41 represent herself that they might have herself always with them and
42 THE SIA
A third time they asked, and a fourth time when the mother said, "Poor children, your father lives far in the east." They declared they would get it, but she insisted they could not; that they should M'oidd reach him to the center of the great river. Satisfied now, they crossed the bridge and descended to the middle of the river, where they found their father's house.
44 THE SIA
But when the boys had gone a little way, we said to his younger brother, "Let's go to the lake mother talked about." U'yuuye-... replied, "I don't feel like going there because our mother told us not to go that way;" but Ma'asewei imported his younger brother to go, and U'yuuyewe replied, "Very well." Ma'asewe said to U'yuuyewe, "Now, younger brother, try it." U'yuuyewg had not used his arrows or staves this time.
46 THE SIA
Ma'asewe drew his knife against the chest of the bear and took out its heart, cut it into pieces and kept the pieces. "Now," said Ma'asewe. 34; Now," said the eagles, "our children will be happy and satisfied, for they have plenty of meat." In a while these birds started on a long journey.
48 THE SIA
34;When she bends to pass under, we will grab the tree and hang there until she is gone." The boys caught hold of the wood that rested over the branches of the tree, and the sko'yo, unaware of their escape traveled on. They pointed to a small conical house nearby. , she said, "Children, carry the wood there," and the sko'yo built a fire in the house and called the boys to look and said : "Children, come here and look at the fire; it is.
50 THE SIA
51 found himself beside his elder brother, and passing through the door, the boys tumbled over and into a lower world. When Ma'asewe reached this new world, he was unconscious from the fall, but after a time he revived enough to sit, when he saw U'yuuyewet rush down, and limp beside Ma'asewe, who was almost dead , and Ma'asewes says, "Younger brother, why did you follow Mel". After a while, U'yuuyewg was able to sit up and Ma'asewe remarked, "Younger brother, I think we are in another world.
62 THE SIA
STEVENSON.] THE ANTELOPE. 63
54 THE SIA
STEVENSON.] ADVENTURES. 65
56 THE SIA
Ion has destroyed all the giants of the land that have eaten my people and I am glad they are no more;. The theurgist of Ka'pina turning said, "Father. I have labored in all the earth, and now it is.
58 THE SIA
And ti'amoni, with all his peoj)le, entered the great room and held services of thanksgiving. The man made ashewas and, when he returned, told ti'amoni that it was indeed ashes, as she had supposed.
60 THE SIA
Ti'amoui again threw, returning only the two painted sides; then Po'shaiyanne threw, with his previous success. He entered the chita in company with ti'iimon (he designated by the trt'set).
64 THE SIA
Give your largest deer to the ti'amoui and the smaller ones to the people of your house.' After the Siahad left for their village, Po'shaiyiinne destroyed the meal circle and then returned to the ti'iimoni, who said, “You have indeed spoken the truth, for my people have brought many deer, but I am worth much. delighted. The ti'iimoni went alone to Po'shaiyiinne's house and said, "Listen: tomorrow you will celebrate the great festival at your home." Po'shaiyiinner replied, “No, father, you are the eldest.
66 THE SIA
The war heroes and warriors of the six mountains of the world, the women of the cardinal points, and animals, insects and birds who hold the secrets of medicine, are present when invoked in images of themselves. A man was relieved of pain in his chest by having a snake pulled from his body by an anemic doctor during the stay.
70 THE SIA
Quer'riinna's of Bce is similar to that of the Ko'shairi, although his clothing is different, as he comes from the house of the moon and not the sun. Upon the departure of Ko'shairi and Quer'riinna, Ot'set organized two orders bearing their names to await the personators of the Ka'una when they should appear.
72 THE SIA
THEURGISTIC RITES
74 THE SIA
Women can be members of the various orders, except in the associations of the Serpent, Cougar, or Hunters and Warriors. The healing of the sick in the ceremonial room is gratuitous with some of the peublos, but generous compensation is recovered (when the theurgist visits the house of the valid visit.
76 THE SIA
RAIN CEREMONIAL OF THE SNAKE SOCIETY
190 centimeters high, from Ko'chinako (Yellow Woman of the Nortli) stands to centimeters high, from Ko'chinako (Yellow Woman of the Nortli) stands in the light of theya'ya, and a wolf made of red sandstone, whose tail is quite long as its body, which is 15 centimeters, is placed to the left of the ya'ya, and next to this wolf is a bear of black lava, and next to an abalone shell; to the right and left of the altar are placed two pumas of red sandstone, about a foot long; an antique medicine bowl is placed in front of the three ya'ya, beautifully decorated with snake, cloud and lightning motifs; two finely polished adzes 12 inches long are laid on either side of the medicine bowl, and through these two large stone knives; two ya'ya stand side by side in front of the bowl, and in front of each rattle is a snake rattle, each rattle has twelve knobs; the sixth ya'ya is on the tail of the sand-painted puma; a miniature bow and arrow are placed in front of each of the six ya'ya; In front of the two ya'ya are arranged eight human images, these represent Ma'asewe, tJyuuyewe and the six warriors who live in the six mountains. The cross stands on a cube of wood 6 inches thick and is so covered with plumes that only the tops of the cross are visible, and a small set of eagle plumes is tied to the top of the cross with a cotton cord.
78 THE ST A
STEVENSON.] RAIN CEREMONIAL. 79 the corresponding symbolic figures of the cloud and lightning people
80 THE SIA
ALTAR AND SAND PAINTING OF SNAKE SOCIETY
STEVENSON.) RAIN CEREMONIAL. 81
82 THE SIA
In amomentor two dipped cuts were thrown to the women on the north side of the room, and by baptizing them again, they were thrown to the women on the south side; At the same time, the members reached forward and dipped their plumes into the medicine bowl, sprinkled the altar, and each time requested the cloud people to gather. The ti'iimoni lights a cigarette from a coal near the fireplace and gives it to the cloud maker, who leaves the reed standing in the middle of the foam before receiving the cigarette; he blew the first few puffs over the foam and then smoked for a moment or two, laying about a third of the cigarette down next to the cloud bowl.
84 THE SIA
CEREMONIAL VASE
STEVENSON.J RAIN CEREMONIAL. 85
86 THE, 8IA
STEVENSON.] THE SNAKE ORDER. 87 be met by auy member of the society be would be made to assist iu the
88 THE SIA
At the opening of the song and dance, the ho'uaait procures a snake at the entrance of the cave, and holding it horizontally with both hands, hands it to the novitiate, who receives it in the same manner, clasping the throat with the right hand; ho'naaite and. These are carried to a hollow about half a mile distant, and there the vase-bearers take out each snake separately and place it.
90 THE SIA
ALTAR AND SAND PAINTING
GIANT SOCIETY
BAIN CEREMONIAL OF THE GIANT SOCIETY
92 THE SIA
An explanation of the drawing of the meal line and the relative positions of the line of people behind the altar has already been given and is applicable to ceremonies of all cultures.). The writer noticed in the ceremonies of the Sia cult societies the absence of the pottery drum, which is such an important feature with Zufu and Tusajan.).
94 THE SIA
The woman returned the vase to the west end of the room and, taking a small medicine bag before the altar, untied it and gave it to ya'ni'siwittiinni. Then he returned to his seat, but almost immediately rose, and, standing a moment, went before the altar, stirred the medicinal water with the eagle's knobs which he held in his left hand, and sprinkled the offerings.
96 THE SIA
The remaining members spoke in undertones until the return of the absert cbes, who, on entering the room, stood before the altar and offered a prayer which was answered by the ho'naaiet. The nights that followed the ceremony of the Sko'-yo Chai'-iin (Giant Society) for the assembly began its ritualistic celebrations, which continued for four consecutive nights, for the healing of the sick through the brushing process.
98 THE SIA
KNIFE SOCIETY,
The men were occupied for a few moments in drawing something from several of the bear bone skins. Ho'naaited did not stop shaking and singing during the absence of the four who visited the sick boy's house to clean it.
100 THE SI A
The author mentions this deviation in the drawing of the meal lines, although she thinks it was a matter of taste on the part of the worker. Instead of the deputy ho'naait receiving the child at the outer entrance, the man who sat between him and the ho'naait brought the child into the room, and he was led out of the ti'iimonia.
RAIN CEREMONIAL OF THE KNIFE SOCIETY
101dipped a piece of bread into the stew, left the house and threw the food, dipped a piece of bread into the stew, left the house and threw the food at the cardinal points, as the ho'miaite had done the night before, and when he returned, removed the bowl of stew and the basket of bread in the northwest corner of the room. A man sitting between the ho'naaite and his vicar dipped the ashes with his feather and sprinkled the altar, and returning to his seat the vicar laid down the blanket and sprinkled the meal-strings in the same manner as the night before;
102 THE SIA
The bear and the bird had eagle feathers attached to their necks with a cotton cord. After the prayer, the ho'naaite lit a cigarette of homemade tobacco and corn husks from a stick about 5 feet long held by the boy and blew the smoke over the bear and.
104 THE SIA
On their return to the ceremonial room, the ho'naaiet, standing in front of the altar, prays to Ma'asewe, Cyuuyewe and the six warriors of the mountains of the cardinal i)oiuts to protect them from all enemies that may come to destroy their peace. ; and as he stands at the end of the feeding line, he gives thanks and holds his eagle plumes in his left hand. The deputy ho'naaiet administered to the war chief a sip of the medicinal water prepared in the afternoon, and then handed him the official staff of the society (slender stick about 2 feet long) which he used with his bow and arrows until the closing of the ceremony.
106 THE SIA
The song during this time is a call to the cloud people of the north, west, south, east and all the cloud peoples of the world, to gather together and send rain to water the earth, so that all humanity may enjoy the fruits of the earth may have. He did not sing during this part of the ceremony, but as he poured the water into the bowls he gave bird-like trills, calling on the cloud people to gather.
108 THE SIA
This operation lasted only a few moments, when he began to mix the water with it, moving it from right to left and not raising the lower end to the surface of the water, creating a beautiful egg-shaped foam. Standing on a reed in the center of the foam, Hethen danced before the altar with an eagle feather in each hand, gesticulating wildly.
110 THE SIA
He then had a cigarette handed to the ho'naait, and after blowing the first few puffs over the altar, finished it without further ceremony, and taking the two baskets of fane-offerings in both hands, bowed with bended knee a little before the altar. and west of the meal line. The two minors wrapped their blankets around them and bowed before the ho'naait on the opposite side of the dining line.
SOCIETY OF THE QUER'RANNA
STEVENSON.] QUEKRANNA RAIN CEREMONIAL. 113 The house in wliich this family lives is small and without means of
RAIN CEREMONIAL OF THE QUER'RANNA SOCIETY
114 THE SIA
The woman then brought a vase of water and gourds from the southwest corner of the room and placed it before the altar on the flour line, and the ho'naait took four medicine bags on the west side of the altar and handed two to the man and two to the boy (the pollen was in a bag and flour in the other), and to give the shell with pollen to the woman. Everything rose now, and the Ho'naaite continued the song, moving his body violently, the movement being from the knees; as he sang he spread his eagle plumes over the altar and dipped them in the medicinal water with a call to the cloud people to gather; dropped the bird's feather attached to his wand into the medicinal water with a similar admonition; boydii) put the feathers attached to his waud into the water, struck them with the rattle, kald-.
IW THE SIA
When a boy reaches the time when, as their fathers say, they have a good head, about ten or twelve years old, the father first suggests to the queerriinnas ho'uaaite (if the father is not alive, the mother speaks) that he would like , that his daughter becomes familiar. with the Ka"suna; he makes his desire known to the ti'amonia, and after these two lived said: "It is good," he says to his child: "My child, I think it is time to know The ka"suna," and the child replies, "It is good, father." The Sa'iahlia (two of the Ka"suna) stamp for a while in the middle of the room, then the ho'uaait leads the child before the meal painting, who is still covered by the blanket, however, and says to the Ka'en. '*suna, "A . youth [ormaiden, whatever that may be] has come to know you." The Ka"suna each carries a mass of the S])anisli bayonet in both hands, and the child receives two blows across the back from each of the Ka"suna, unless it is a member of the cult association, in which case he is former.
118 THE SIA
SOCIETY OF THE OOUCJAR
SIA MASKS
The hunters were absent for thirteen days, and on their return a member of the party was sent in advance as a courier to give notice of the war. Several of the women of the village embraced the ti'amonia after he dismounted, which however.
120 THE SIA
REAR E
In the evening the lamellar altars are raised and the night is spent in songs and prayers to the cloud people to gather and water the earth.. game is set aside before sunrise at four shrines - to the puma from ... north, west, south and east, which they will walk in intercession for the skype oxil to collect and water the land. Ha'chamoni is also deposited with the sun father that he will call upon the cloud people to water the earth and also that he will embrace the earth so that the crops may grow.
SOCIETY OF WARRIORS
Around noon on the same day, the members of the cult associations gather in their respective ceremonial chambers and prepare the ha'chamoni; at the same time, if the association has some female members, they put the game in a pot and cook it in the fireplace of the ceremonial chamber, but if there are no female members, certain male members are appointed for this purpose.
122 THE SIA
The elderly theui yeasts were eager to entrust the writer with the management of their songs, which provide a detailed account of the lives of their mythical heroes and of the Sia themselves. It will be remembered that the name of this society refers to the knives or arrows of lightning given to the heroes by their solar father.
SONGS
The few songs of the sect that the writer has been able to collect are direct invocations for rain, or for the presence of zoomorphic beings in ceremonies for healing the sick, a few words being sufficient for any unspoken ideas.
124 THE SIA
Ho'chiinniof chhum, kot so levelness of the world (nanaša se an mask hnung lama chhum zingah mi an awm lo);. Sha-'ka-ka ho'-chan-ni Shwi'ti-ra-waiia ho'chan-ui Mai'chi-na ho'-chan-ui Shwi'si-Di-ha-na-we ho'-chan -hi Marsh'-hi-ti-mo ho'-chiiii-a ni.
A SONG OF THE SHU'WI CHAI'AN (SNAKE SOCIETY) FOB HEAL,ING THE SICK
Ho'chiinni of the oak of the uadir; send all your peoples to work for us, so that the waters of the six great springs of the world may penetrate our mother the earth, so that she may bestow the fruits of her being.
126 THE SIA
Free translation.— We, the ancients, ascended from the center of the world below, through the door of the entrance to the lower world, we hold our songs against the cloud, lightning and thunder men as we hold our own arts; our medicine is precious. Lightning people, send you arrows to the center of the earth, hear the echo (meaning the thunder people flap their wings between the cloud and lightning people).
A SONG OP THE SKO'YO CHAI'AN (GIANT SOCIETY) FOR HEALING THE
128 THE SIA
Where are all the people of the spring clouds or the heart of the northern fir1 There in the north [the singers point to the north].
PORTION OF A RAIN SONG OF THE HISTIAN CHAI'AN (KNIFE SOCIETY)
130 THE SIA
A RAIN SONG OF THE QUER'RANNA CHAI'AN
STEVENSON! PRAYER FOR SICK CHILD. 131
132 THE SIA
CHILDBIRTH
133 At Suur she was seized with the first stage of labor, and her At S o'clock she was seized with the first stage of labor, and her mother's eye made a fire in the hearth, and a low, heavy chair, cut from a solid block, was placed in the outfit. . The father sat down on a chair in front of his daughter, the doctor sat on her left, an ear of yellow and purple wheat, and the writer next to the doctor, holding a medicine stone.
134 THE SI A
STEVENSON] RITES WITH CHILDBIRTH. 135 brought ii cloth to the point where the ceremouy had been held and
136 THE SIA
