HARRINGTON] PLACE-NAMES 419 



(5) Span. Santuario <le los Leones de Piedi'a 'shrine of the 

 stone lions'. Cf. Tewa (1), Jemez (2), Cochiti (3), Eng. (4). 



This interesting shrine has been described by Bandelier.' 

 Hewett says of it: 



A quelques milles au sud, sur le Potrero de laa Vacas [28:25], se trouve une 

 ruine importante, celle du pueblo de Yapashi [28:26]. Ce notn est eelui d'un 

 ancien sanctuaire pres du jmehlo, consistant en une palissade pentagonale, en 

 pierres, dresaee autour de deux .statues du lion des montagnes, ou jiunia 

 d'Amerique, considerablement plus grands que nature et sculptt^s en haut 

 relief sur le rocher meme. lis sout repr^sentes accroupis I'un il cote de I'autre, 

 la tete reposant sur les pattes et la queue etendue. Quoique ces figures ne 

 soient que grossierement I'bauch^es et qu'elles aient eouffert d'actes de 

 vandaliame, elles ont un air de force singulierement irapressiounant. Ce sont 

 sans doute les meilleurs exemples qu'on possede de sculptures en haut relief, 

 au nord de la region de Aztfeques du Mexique. Ces anciens ft^ticlies sont vc^neres 

 par toutes les tribus indiennes de la vallee du Rio Grande.' Le sanctuaire de 

 Mokatch (le lion de la montagne) est visite par des tribus aussi eloign^es que 

 les Zunis, a, 150 milles a I'ouest.^ 



It is true, as Ilewett says, that the name "Yapashi"' refers to 

 the Stone Lions Shrine, although I find no statement to tliis 

 effect in Bandelier, who calls the pueblo ruin [28:26] " Yap-a-shi" 

 because stone idols were discovered at the ruin by Mr. L. B. 

 Prince. See under [28:26]. "Yap-a-shi" is iov Jdjia fen fe ami 

 means 'sacred enclosure'. It is said that this term is applied 

 to a certain class of shrines of which this is one. The name 

 is merely one of many descriptive terms which might be applied 

 to the shrine [28:27] by the Cochiti Indians, and is not a real 

 name of the shrine. The fact that Zuiii Indians make pilgrim- 

 ages to this shrine was first learned and made public hj Mrs. 

 ~Si. C. Stevenson, who learned also that this shrine is believed by 

 the Zuni to be the entrance to "Shi'papolima", the home of 

 "Po'shaiyiinki", a god who is probably equivalent to the Tewa 

 A\\m\ty Pusejeiini. Mrs. Stevenson writes: 



Previous to the coming of the A'shiwi (Zuiiis) to this world through 

 Ji'ini'klanapklatea, certain others appeared coming through the same place, 

 which the Zunis locate in the far northwest; and these others, by direction 

 of the Sun Father, traveled eastward, crossing the country by a northern route 

 to Shi'papolima (place of mist). Doctor Fewkes gives the Hopi name as 

 Si'papu, which is, according to Hopi lore, their place of nativity, or coming 

 through to this world. Bandelier gives the Keres name as Shi'papu, the 

 place of nativity of that people. The writer found the Sia Indians, who are 

 Keres, using the form Shi'papo. Among the Zuiiis the name is Shi'papolima 

 and its signification is quite different; Shi'pajiolima is not the place of their 

 nativity, but the home chosen by Po'shaiyiinki (Zuni culture hero) andhis fol- 

 lowers. After remaining four years (time periods) at Shi'papolima, this party 

 of gods — for sucli they were or became— moved eastward and southward a short 

 distance, and made their home at Chi'pia, located by the Zuiiis in Sandia 



' Final Report, pt. n, pp. 152-155, 1892. s Hewett, Communautfe, p. 46, 1908. 



