52 BUREAU OF AMERICAN ETHNOLOGY [Bull. 184 
after the Pueblo Revolt” (1955, p. 157). It is significant, in this con- 
nection, to note that the Hopi and Zufii kivas are rectangular, as are 
those of the western Keresan pueblo of Acoma. Perhaps the signifi- 
cance of rectangular kivas at Sia in recent times will some day be 
determined. 
My informants had no explanation to offer for the change to cir- 
cular kivas except to observe that this shape will accommodate more 
people and is better adapted to round dances, but this sounds much 
like a rationalization after the fact. The Sia were of course familiar 
with circular kivas for decades before the change was made. 
The War chiefs have charge of the kivas (one informant in 1957 
said that the sicti nawai ‘‘is in direct charge’”’; see ‘‘Kiva Groups’’). 
Upon orders from Masewi the gowatcanyi keep the kivas clean and 
women plaster and whitewash them, inside and out, as required. Be- 
fore a kiva is used in connection with a ceremony a fire must be built 
in the fireplace; in the summertime only a small fire would be made 
and then allowed to go out. ‘The fire and smoke are to call the 
spirits to come to the kiva and take part in the ceremony.” Men 
may enter kivas with prayersticks or to offer prayers with petana 
(meal), but they should leave as soon as they are finished; women 
may enter with food for the spirits (which they leave for the birds). 
No one is allowed in the kivas around midnight because the maiyanyi 
(spirits) are in there at that time. “If you went in then they might 
take your life or scare you to death.”” The people of Sia are divided 
into two groups; one belongs to Wren kiva, the other, to Turquoise. 
Kivas are used on a number of ceremonial occasions. 
There is a fireplace in the kiva, but we have no details as to its con- 
struction or location. Inside walls are painted much as they were in 
Bourke’s day, and as they have been at Jemez: Simpson’s party 
visited Jemez in 1849 and copied, in color, many of their kiva paintings 
(Simpson, 1850, pp. 63-64 and pls.; see, also, Parsons, 1925, pl. 3). 
A photograph of a Sia kiva painting is reproduced in plate 2, 6. It 
was not taken by me, nor did I obtain it from an Indian friend or 
informant. I did, however, obtain it from sources which leave its 
authenticity unquestionable. 
CEREMONIAL HOUSES 
Each of the several groups of medicinemen (tcaiyanyi) has a cere- 
monial house where its paraphernalia are stored and where its 
ceremonies are held. In some instances two societies share the same 
house; in one case, three groups are housed together. Figure 8 repre- 
sents the situation in the 1950’s. It is essentially like a diagram made 
for me by an informant in 1928 except for the location of the Koshairi- 
Giant house. My earlier diagram was much less accurate than the 
