274 BUREAU OF AMERICAN ETHNOLOGY [Bull. 184 
leave the plaza, but the singers formed their group, began a song, 
and started to leave the plaza. The dancers followed in two parallel 
lines, but instead of alternating male with female there were several 
men, then several women. 
Dancers and singers went to the Wren kiva and ascended to its 
roof. The women sat on the evergreen which they had held in their 
hands during the dance, on the rim of the kiva. The singers sat on 
the south side of the kiva. The pole carrier and the three Koshairi— 
and perhaps one or two others—stood in the middle of the roof (pl. 1 
in White, 1935, has a good photograph of fiesta dancers on top of a 
kiva in Santo Domingo). Men went around removing tablitas and 
feathers from the women’s heads. Some of the male dancers went 
to singers and stooped over so that the singers could remove the 
feathers from their heads, after which they descended into the kiva 
to remove their costumes. Five young men, each carrying a drum, 
went up on top of the kiva, and a group seemed to form around them 
and the Koshairi. I could not see what took place, of course, but I 
strongly suspect that the ritual of the drums which I once witnessed 
at Santa Ana (White, 1942 a, pp. 271-272) was being performed. 
Finally the proceedings were over and the people were dismissed. 
The rest of this paragraph consists of data I obtained after the dance 
from an informant. Indians from other pueblos who had taken part 
in the dance were dismissed first. In 1957 about 20 such Indians 
participated: one from Cochiti, one from Sandia, several from Jemez, 
and possibly some from other pueblos; there were more women 
visitors than men. The head Koshairi spoke first: ‘it is like a poem.” 
Then Masewi spoke. <A person chosen by the visitors responded, 
“siving thanks for the dance.” Then the Sia were dismissed. The 
actitcomi (the “‘pole’”’) was taken by the Koshairi to their house; the 
drums were returned to their respective owners. 
The fiesta for the patron saint at Sia is a good example of the amal- 
gamation of elements of Catholicism and Indian religion that is char- 
acteristic of all Keresan pueblos (see p. 65 et seq.). The Blessed 
Virgin has become a spirit (maiyanyi) from whom ianyi (“‘blessing’’) 
may be obtained. The Koshairi or Kwiraina are in charge. Bocai- 
yanyi and Santiago are pagan spirits at Sia as they are at Santa Ana 
(see White, 1942 a, pp. 61-62). Prayers are offered to the warrior 
gods represented by the stone in the south plaza. And, as is the case 
with so many pueblo ceremonies, the principal object is to obtain 
rain—and well-being in general. 
FEASTS FOR OTHER SAINTS 
Other saints’ days may be celebrated, also, such as San Juan, San 
Pedro, or Santiago. They usually have a rooster pull (gallo) on these 
