278 BUREAU OF AMERICAN ETHNOLOGY [Bull. 184 
Mexico.”” Santiago is a Spanish Catholic saint who has become an 
important figure in Keresan mythology (cf. White, 1942 a, pp. 256- 
57). But both Bocaiyanyi and Santiago have become, and are, 
maiyanyi (supernatural beings), along with Spider Grandmother and 
Whirlwind Old Man. 
The impersonation consists of a man who wears a costume in 
imitation of a horse (see fig. 1, in White, 1942 b, an excellent sketch 
of a dancer at San Felipe drawn by a white artist; fig. 42 in White, 
1935, is a fine sketch of San Geronimo at Santo Domingo by an In- 
dian artist). ‘The rump of the horse is made of a huge root of a plant 
called Gacace (‘‘something big’’), or bush morning-glory (White, 1945, 
p. 559). The head and neck of the horse are covered with real horse 
hide and hair; mane and tail are of real horsehair. This little horse 
has no legs, but this fact is all but concealed by a sheet which falls 
almost to the ground all around the horse’s body; the moccasined 
feet of the impersonator can be seen, however. The horse has bridle 
and reins, but, of course, no saddle. It is supported by being fastened 
to the rider’s body so that his arms are free. The rider carries a 
quirt in his right hand and holds the reins in his left. 
In 1910, according to my 1941 notes, Sia had only one horse, a 
white one. About 1917 a second horse, a black one, was acquired, 
but whether it was made in Sia or obtained from another pueblo my 
notes do not say; my guess is that it was made in Sia. My 1957 
notes say that Sia then had two horses, one white, the other a buck- 
skin. According to my 1941 data, the horses are kept by the Koshairi 
and ‘“‘only Koshairi are supposed to ride them.”” My 1957 notes state 
that the white horse was ‘‘owned”’ by a man who was then the head 
of the Giant society, but not a Koshairi; the buckskin was owned 
by J. M., a member of the Fire society but not a Koshairi. J. M. was 
said to be the horse’s “father”? because he was with him when the 
horse was baptized in the church; the priest blessed the horse. But, 
say my 1957 notes, these horses may be ridden only by two men who 
are not the horses’ owners or “fathers”; why they have this right 
was not learned. If, however, they should find themselves unable to 
perform because of illness they could appoint others to take their 
places. My 1957 informant stated further that the white horse be- 
longs to the Cochiti washpa clan; the buckskin, to Coyote clan, ‘‘but 
is ridden by Sia washpa clan.’”’? There seems to be confusion, and 
possibly error, here, but, on the basis of data from other Keresan 
pueblos as well as from Sia, we may safely say that: (1) the horses are 
sacred objects; they are undoubtedly animated, “given life,” by 
medicinemen or priests, as are drums and corn-ear fetishes; and 
(2) riding them is both a right and a duty that can be performed 
only by certain specified persons. 
