BULL. 30] 



SHRDHWI SHRUTSUNA 



559 



fled either on the basis of their form and 

 contents or on that of the supernatural 

 beings to which they are dedicated. Of 

 the latter, among the Hopi, there are 

 those of the Earth and Sky gods, Kachina 

 shrines, and shrines of numerous lesser 

 supernatural beings. 



The most elaborate Earth-goddess 

 shrine at the East mesa of the Hopi is that 

 of Talatumsi, situated in the foothills e. 

 of Walpi. It is asealed chamber in which 

 is a seated idol of the Dawn Woman. The 

 slab ordinarily closing the entrance is 

 removed every November, during the New 

 Fire ceremony, when offerings are placed 

 near it ; and every 4 years the idol is taken 

 from the shrine and carried to the village. 

 The shrine of Kokyanwuqti, Spider 

 Woman, another name for the Earth 

 goddess, is a simple stone inclosure. The 

 shrine of JNIasauu, the god of the Under- 

 world, is situated in the foothills w. of 

 Walpi, and consists of a small pile of 

 stones and twigs. The shrine of Tuwa- 

 pontumsi, another Earth goddess, con- 

 tains a petrified log surrounded by slabs 

 of stone. There are numerous shrines of 

 the Sky god in the vicinity of Walpi, but 

 they are generally of very simple con- 

 struction. 



Sun shrines among the Hopi are simple 

 circles of stone, with openings toward the 

 point where the sun rises at the time 

 of the summer solstice. A shrine at 

 " Wala," a gap in East mesa, toward the 

 top of the trail to Hano pueblo, containing 

 a coiled stone, or natural cast of a shell, 

 may be considered a Sun shrine. The 

 Sky-serpent god, Palulukong, has several 

 shrines, among which may be mentioned 

 the two great springs in the foothills e. of 

 Walpi and Hano. 



The Kachina shrine is a closed recep- 

 tacle constructed of slabs of stone set on 

 edge. It is situated in the foothills w. of 

 Walpi, and is ceremonially opened and 

 closed every J uly. Individual clans have 

 their special shrines where offerings are 

 made to their tutelary ancients. Rain- 

 cloud and world-quarter shrines are of 

 the simplest construction, commonly 

 consisting of circles of small stones. 



Shrines sometimes mark places where 

 mythological events are said to have 

 happened ; thus the shrine of the so-called 

 Heart-Contained-Here, in the foothills 

 E. of Walpi, is supposed to contain the 

 heart of a god who won a mythic foot- 

 race. Those who aspire to speed in these 

 races worship at this shrine. 



Human or animal images of wood and 

 stone, concretionary or botryoidal stones, 

 carved stone slabs, and fossil shells are 

 among the permanent objects, not offer- 

 ings, found in Hopi shrines. The tem- 

 porary offerings on shrines are prayer 

 meal and pollen, sticks, clay effigies of 



small animals, miniature bowls and vases 

 of water, small bows and arrows, small 

 dolls, turquoise, shells, and other objects. 



Some shrines are known by the char- 

 acter of their offerings; thus, a warrior's 

 shrine contains netted shields, bows, and 

 arrows; an eagle shrine, painted wooden 

 imitations of eagle's eggs. Places where 

 ceremonial paraphernalia are kept par- 

 take of the sacred nature of a shrine, and 

 caves resorted to for prayer are considered 

 in the same light. All springs of water 

 are places of prayer offerings, and each 

 has a shrine either near by or remote. 



Zufii " prayer houses " are no less 

 numerous and instructive than those of 

 the Hopi, and are of the same general 

 character, although several differ in form 

 from those above mentioned. The best 

 known Zuni shrine, that of Hepatina, 

 lies near the village and is said to be con- 

 secrated to the center of the earth, in 

 which spot it is supposed to stand. It is 

 a tri-chambered stone inclosure with 

 an opening to the e. surmounted by 

 strangely formed stones. There are nu- 

 merous shrines on the mesa of Taaiya- 

 lone, among which that of the Twin 

 War Gods of the Zuni is the most char- 

 acteristic. 



The most notable of the many shrines 

 of the Rio Grande pueblos are the stone 

 pumas of Cochiti. 



Consult Curtis, N. Am. Ind., i-v, 

 1907-09; Dorseyand Yoth in Field Colum- 

 bian ]\Ius. Pubs., Anthr. ser., iii, nos. 

 1 and 3, 1901, 1902; Fewkes (1) in Jour. 

 Am. Ethnol. and Arch?eol., i, 1891; ii, 

 1892; IV, 1894; (2) in 17th Rep. B. A. E., 

 1898; (3) in Jour. Am. Folk-lore, v, 196, 

 1892; (4) in Am. Anthr., viii, 346, 1906; 

 Starr in Am. Antiq., xxii, no. 4, 1900; 

 Stevenson in 11th and 23d Rep. B. A. E., 

 1893, 1904; Pepper and Wilson, Hidatsa 

 Shrine, Mem. Am. Anthr. Asso., ii, pt. 4, 

 1908. (j. w. F.) 



Shruhwi. The Rattlesnake clans of 

 the Keresan pueblos of Laguna, Acoma, 

 Cochiti, and Sia, N. Mex. The Laguna 

 clan came originally from Sia, and forms 

 a phratry with the Hatsi (Earth), 

 Skui'shka (Water-snake), and Meyo (Liz- 

 ard) clans of that pueblo. The Rattle- 

 snake clan of Cochiti is extinct. ( f. w. h. ) 

 Shqiiwi-hanoq';'".— Hodge in Am. Anthr., ix, 352, 

 1896 ( Acoma form; /i((HogcA=' people'). Shruhwi- 

 hanuch. — Ibid. (Cochiti form). Sq6wi-hano<^'>. — 

 Ibid. (Laguna form). Squ-hano. — Ibid. (Sia form). 



Shrutsuaa. The Coyote clans of the 

 Keresan pueblos of Laguna, Santa Ana, 

 Sia, San Felipe, and Cochiti, N. Mex. 

 Part of the Laguna clan claims to have 

 come from Zufii and part from Sia. Com- 

 pare the Laguna (Tsu^shki) and Zuni 

 {Saski) names of these clans, the two 

 peoples belonging to distinct linguistic 

 families. (f. w. h.) 



