280 BUREAU OF AMERICAN ETHNOLOGY [Bull. 184 
on them. ‘This puts his breath (‘tsats’, i.e., soul) in the corral and 
makes the livestock more fertile.” 
Spectators may offer gifts to Bocaiyanyi and Santiago during 
their performance in the plaza; food is the usual offering, but tobacco 
or candy—especially chocolate ‘‘because Bocaiyanyi came from Mex- 
ico’”’—may be given also. Sometimes a man will request permission 
of Koshairi to let his little son or grandson ride one of the horses, and 
this permission is invariably given. The man will put the little boy 
on the horse behind the rider for a brief time: ‘this is to make the boy 
a good rider when he grows up and so that he will own lots of horses.”’ 
The father, or grandfather, gives Bocaiyanyi a gift for this privilege. 
The impersonators of Bocaiyanyi and Santiago take portions of the 
gifts they receive and “bury them somewhere” after the ceremony 
is over. 
I deliberately did not try to obtain a full and detailed account of 
these impersonations because I had published a full account for the 
Santa Ana ceremony and according to my observations and to my 
informants’ statements, Sia practice is essentially like that of Santa 
Ana. 
In native conception, Bocaiyanyi and Santiago are maiyanyl, i.e., 
supernatural beings proper to the Indian religion despite the fact 
that they are of Spanish Catholic derivation (the pagan character 
of these characters was demonstrated at Santa Ana where the Catholic 
priest refused to allow them to enter the church because they were 
pagan; White, 1942 a, pp. 61-62). They take part in the feast for 
the Blessed Virgin because, apparently, of their Spanish Catholic 
derivation. But the principal function of these horses and riders is 
to bestow beneficent supernatural power (iyanyi) upon horses, 
especially, but also upon cattle. 
HOLY WEEK; EASTER 
The Sia always call this by its Spanish name, Semana Santo. 
There are two ways of celebrating Holy Week. In one, the men 
of the pueblo bring their weapons—bows, arrows, shields, spears, and 
firearms—to the church and place them, upside down, against the 
wall, outside the church, on both sides of the door; an inverted spear 
is placed on either side of the door. The owners of the weapons 
“stand guard” in front of the church from morning to sunset. There 
is an image of Christ on the cross, covered with a black cloth, in 
front of the altar. Just in front of the altar, two men, one on each 
side of the steps leading up to the altar, stand guard, each holding a 
spear, upside down; they are crossed, forming an X. The guards are 
“to prevent the huliyo (Judeo, i.e., Jews) from harming Jesus.” 
