168 BUREAU OF AMERICAN ETHNOLOGY [Bull. 184 
One of the heretics at Sia who defected to an evangelical Protestant 
sect flatly defied the Koshairi and got away with it. Also, it is said 
that today the younger people could lodge a protest against the Ko- 
shairi with the Superintendent of Indian Affairs, ‘‘so they are afraid 
to go too far.” 
According to one informant the Koshairi have complete charge of 
the equestrian impersonation of Bocaiyanyi. Another informant 
gave a quite different account (see “Equestrian Impersonations’’). 
As I have already noted, Koshairi and Kapina are the only Dowahi 
tcalyanyl, 1.e., able to make foods appear magically in kiva ceremonies 
(see p. 155). 
The Koshairi is said to be full-honawai’aiti, which pertains to 
curing, whereas the Kwiraina is only part honawai’aiti, But, for 
reasons which [ cannot explain, Koshairi has none of the “badges” of 
honawai’aiti. Koshairi is capable of the first two of the three ways 
of curing, whereas Kwiraina is not qualified for any kind of curing 
ritual. Koshairi is sometimes requested to take part in the mid- 
winter communal curing ceremony; it is said that Kwiraina could 
be, but seldom if ever is, asked to participate. Koshairi members 
have one iariko, the principal fetish of a medicine society, but they do 
not have the wooden slat altar or bear leg skins. The Kwiraina does 
not have iariko, slat altar, or bear leg skins. Thus, it appears rather 
clearly that Koshairi society has some curing paraphernalia and 
functions, although it is far from being a full-fledged curing society, 
whereas the Kwiraina society definitely is not a curing society at all.” 
I am inclined to believe that the Koshairi society may have acquired 
its curing functions and paraphernalia by taking them over from a 
curing society that had become extinct. Makeshifts of this sort are 
not at all uncommon among the Keresan pueblos. Koshairi and 
Kwiraina, as such, do not perform cures at Santa Ana, Santo Domingo, 
or San Felipe, but at Cochiti, according to Dumarest, the Koshairi 
cured by brushing but not by sucking, a more advanced technique 
(cf. White, 1932 b, p. 18, n. 33; 1935, p. 54; 1942 a, p. 127; Dumarest, 
1919, p. 191). 
The Koshairi society has a patron spirit whose name was not 
obtained; his home is in the east at Koaikutc, the place of the sunrise. 
The Kwiraina society has two patron spirits: Hopopo and Wikori. 
They are represented by masked personages in Sia ceremonies. 
Whether they are to be reckoned as katsina or not is a question, 
since they have their home at Gyitihanyi, a place a little to the north 
of east on the eastern horizon of the earth, instead of at Wenima, the 
customary home of the katsina, which is always located in the West. 
36 Stevenson (1894, p. 113) says the K wiraina has a medicine to help women to become pregnant, 
