B0LL. 30] 



SHIFUNIN SHIKELLAMY 



547 



17 in. The ordinary material was thick 

 buffalo hide, with one or two covers of 

 soft dressed buffalo, elk, or deer skin, 

 but a few instances are known of shields 

 of netted rods covered with soft dressed 

 skin, the supposed protecting power in 

 such cases being wholly due to the "medi- 

 cine." The design upon the outside 

 cover was different from that upon the 

 inside cover, which last was exposed 

 only at the moment of going into the 

 fight, by loosening and throwing back 

 the outside cover. The protecting ' ' med- 

 icine" and the head and bridle pendant 

 were usually kept between the two covers. 

 The shield was carried upon the left arm 

 by means of a belt passing over the 

 shoulder, in such a way as to permit the 

 free use of the left hand to grasp the bow, 

 or could be slung around to the back in 

 a retreat. It was sufficient to stop an 

 arrow or turn the stroke of a lance, but 

 afforded but slight protection against a 

 bullet. The Pima, Navaho, and Pueblo 

 shield, intended for use ou foot rather 

 than on horse, was usu- 

 ally of large size, cut 

 from a single piece of 

 thick hide, without 

 cover, and was some- 

 times fitted with a 

 wooden hand-grasp on 

 the inner side. In an- 

 cient times Pueblo 

 shields were made also 

 of basketry. The Pima 

 shield was frequently 

 painted with a design 

 resembling the swas- 

 tika cross, a favorite 

 symbol in the tribe. 

 The shields of the Zuni 

 Priests of the Bow seem to have been 

 intended for ceremonial purposes rather 

 than for war. 



The shield of the Plains warrior con- 

 stituted his most sacred possession from 

 the time when it was made for him, or 

 given to him soon after his first encoun- 

 ter with the enemy, until it was laid un- 

 der his head in the grave, unless before 

 that time bestowed on some worthy 

 younger warrior or left as a precious sac- 

 rifice at the grave of wife or child. Every 

 shield originated from a dream, in which 

 the dreamer was told by the spirit how 

 many shields he might make, how they 

 must be painted and decorated, how the 

 owner must paint and otherwise deco- 

 rate himself and his pony, and what 

 taboos and other sacred obligations 

 he must observe through life in order 

 to obtain the protection of the shield 

 spirit, which might be a bird, a quadru- 

 ped, a being of the tribal pantheon, or 

 one of the personified powers of nature. 

 The owner rarely made his own shield, 



Arapaho Shield of Raw- 

 hide; DiAM, 18 IN. 



but received it from the dreamer, usually 

 an old warrior or recognized medicine- 

 man, who made it on request as he had 

 been instructed, for a definite compensa- 

 tion in horses, blankets, or other property. 

 The hide used for the purpose was taken 

 from the neck of the buffalo bull, and 

 was made exceptionally thick and tough 

 by shrinking it, while wet., over a fire 

 built in a hole in the ground. The cutting, 

 painting, and decorating with feathers 

 and other pendants were all matters of 

 much ceremony, in which the maker was 

 assisted by the candidate and by other 

 shield owners, usually those carrying 

 shields of the same pattern. During the 

 progress of the work the young man was 

 instructed in all the obligations connected 

 with the shield, and at its completion 

 the shield was formally consecrated in a 

 sweat-house built for the purpose, and 

 the whole ceremony concluded with a 

 feast. The obligations included certain 

 taboos, prayers, songs, and war cries, with 

 a specific method of caring for the shield 

 when in camp and of uncovering it be- 

 fore going into the fight. When not in 

 use it was hung upon a tripod, usually 

 facing the sun, or tied upon an upright 

 pole. (j- M-) 



Shifunin ('black-eye people,' probably 

 referring to corn with black grains). Qne 

 of the two divisions or fraternities of the 

 people of the pueblo of Isleta, N. Mex. 



See Churdn. 



Shi -fu-ni'n,— Hodge, field notes, B. A. E., 1895. 



Shigom. A Pomo village just n. of 

 what is known as Morrison's Landing, on 

 the E. shore of Clear lake. Lake co., Cal. 

 The present village stands about ^ m. n. 

 of the old village of the same name, to 

 which Gibbs attributetl a population of 

 91 in 1851. It is now occupied by not 

 more than a dozen peojile. (s. a. b.) 

 Che-com.— McKee (1851) in Sen. Ex. Doc. 4, 32d 

 Cong., spec, sess., 136, 1853. Cigom.— Barrett 

 in Univ. Cal. Pub. in Am. Archseol. and Ethnol., 

 VI no. 1, map, 1908 (c = sh). She-kom,— Gibbs 

 (1851) in Schoolcraft, Ind. Tribes, iii, 109, 1853. 

 Shigom.— S. A. Barrett, inl'n, 1907. 



Shikag. See Skunk. 



SMkallamy. See Shikellamy. 



Shike. The extinct Star clan of Sia 

 pueblo, N. Mex. 



Shi-ke. —Stevenson in 11th Rep. B. A. E., 19, 1894. 

 Shike-hano.— Hodge in Am. Anthr, ix, 352, 189G 

 (M?(o = 'people'). 



Shikeidi&^tikh {CiqiE.ldaptix, 'there is a 

 gap or gulch ' ) . A former village of the 

 Tlakluit, * m. below The Dalles of Co- 

 lumbia r., Wash. (e. s.) 



Shikellamy (a highly Anglicized form 

 of the Delaware translation of the Oneida 

 chieftain title Ongwuteron'hiat''he' (Ung- 

 quaterughiathe), signifying 'It has caused 

 the sky to be light or bright for us.' 

 The cognate form of the Delaware term 

 is Kijikdnamdv)ew (?i=Delaware /), mean- 

 ing ' He causes it to be light or daylight 



