White] THE PUEBLO OF SIA, NEW MEXICO 25 
found the body of Fray Francisco de Jestis, who had been killed on 
June 4. His flesh had been gnawed away by animals, but the sol- 
diers gathered together some of his bones, which they took to Sia and 
buried in the church (Dominguez, 1956, p. 262, n. 44). 
The revolt of 1696 was put down before the year was out, and the 
resistance of the pueblos was broken once and for all, at least as far 
as armed struggle was concerned (Twitchell, 1916; Espinosa, 1942, 
ch. 14 and pp. 274-277). 
The history of the pueblos of New Mexico during the 18th century 
is extremely meager; little is known of what took place at Sia during 
this period, beyond a few notes here and there, most of them dealing 
with the Church. 
It is known that in 1701 a Father Chavarrfa was at Sia, for the 
mission records show that he performed a marriage there on Novem- 
ber 27. Apparently Bartolomé de Ojeda was still governor of Sia at 
this time (Dominguez, 1956, p. 263, n. 55). The mission at Sia is 
mentioned in a church record of 1706; the bell had no tongue and was 
without ornament, but appeared to be whole; there was a resident 
priest, who ministered also to Jemez during the absence of its own 
priest; ‘‘the church is being built; it is now at a good height” (Hack- 
ett, 1937, p. 376). 
It would appear from a brief note in 1707 that the Spaniards were 
using Sia, at least occasionally, as a base for military operations 
against the West, as Vargas had done in 1696 (Twitchell, 1912, p. 423). 
In 1728-29, according to notes by a missionary, the Indians were 
“dying like flies from sarampion”’ (measles); they were coughing and 
spitting blood. Also, this note says: ‘“The Indians of Jemez, Sia, 
Santa Ana, and Cochiti had rebelled and fled to the sierra with all 
their belongings, and Governor Bustamente’s foresight had prevented 
other pueblos from doing likewise” (Dominguez, 1956, p. 332). One 
wonders what incidents lie behind this brief statement. ‘The rebels 
returned of their own accord,” however, ‘‘and the governor welcomed 
them back with ‘very Christian and edifying addresses’’’ (ibid.). 
Very different from the old days! 
A missionary’s note of 1744 speaks briefly of the pueblo, the mis- 
sion, and friendly relations with Navaho who came to visit a Sia 
woman whom they had captured and held for 16 years (Hackett, 
1937, pp. 404-405). A clerical document of 1754 tells of services 
rendered the mission and its priest by the people of Sia: 
[the] Indians give the minister for attendance upon the convent two boy students 
of the doctrine, a bell-ringer, a porter, a cook, two grinding-women, and wood 
enough for the kitchen and the ovens. They also sow for the minister two fanegas 
of wheat and one almud of corn, so that the discomforts of the poor religious are 
somewhat lessened. [Ibid., pp. 404—405.] 
