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Notes on the Shrines of the Tewa and Other 
 Pueblo Indians of New Mexico 
 
 By 
 William Boone Douglass 
 
 Extract from 
 
 Proceedings of the Nineteenth International Congress 
 OF Americanists, Washington, December, 1915 
 
 Washington, D. C. 
 1917 
 

Notes on the Shrines of the Tewa and Other 
 Pueblo Indians of New Mexico 
 
 By 
 William Boone Douglass 
 
NOTES ON THE SHRINES OF THE TEWA AND OTHER 
 PUEBLO INDIANS OF NEW MEXICO 
 
 By William Booxe Dol(;l.\ss 
 
 introduction' 
 
 THE Pueblo Indians guard with great tenacit\- the secrets of their shrines. 
 Even when the locations have been found, they will deny their existence, 
 plead ignorance of their meaning, or refuse to discuss the subject in any 
 form. Whh full appreciation of the difficulties attending such investigations, 
 I submit these notes in the hope that they ma>- pro\'e of value to students of the 
 religious rites of a people who from pre-Columbian times have dwelt in permanent 
 pueblos in the arid Southwest. The data here presented were gathered in the 
 field, and are not based on any preconceived theory. 
 
 It is a well-known fact that the religious beliefs of the clifif -dwellers, more 
 or less modified, have been handed down to a later people, who still claim the ruins 
 of their strongholds as ancestral sites. I have found no strong superficial lines 
 of demarcation between the older and the more modern shrines, therefore both 
 are included in this record. 
 
 The geographic location of all the shrines described herein, with one excep- 
 tion, is shown on the accompanying map (pi. i)' of a portion of the Jemez plateau 
 of New Mexico, around which are clustered the pueblo sites of these pre-Colum- 
 bian people. The orientation of the shrines plays an important part, and for a 
 proper consideration their true geographic situation in relation to the Pueblos 
 using them must appear. 
 
 Tewa cosmography recognizes seven regions. These, named in the order 
 given by a medicine-man of K'hapo (Santa Clara pueblo), together with their 
 respective color symbols, are as follow: 
 
 Region 
 
 Name 
 
 Color Symbol 
 
 North 
 
 Pin-piye 
 
 Blue 
 
 West 
 
 San-piye 
 
 Yellow 
 
 South 
 
 Acon-piye 
 
 Red 
 
 East 
 
 Tan-piye 
 
 White 
 
 Zenith 
 
 Macoba 
 
 Speckled 
 
 Nadir 
 
 Namu 
 
 Black 
 
 Center of all 
 
 Opa-pinga 
 
 All colors 
 
 Each region has a shrine, none of which has been definitely located, so far 
 as I am informed, excepting the one last named, although the shrine of the west 
 is thought to be on Mount Pelado and that of the east in the Sangre de Cristo 
 mountains. 
 
 The World-Center Shrine 
 
 On September 17, 1911, having occasion to ascend a peak of the Jemez 
 mountains, I found at the center of its rocky, oblong crest, which extends a hun- 
 
 ' See also the index to the map at the close of the article. 
 344 
 
 OLii 
 
 MAI 7 I9I8 
 
XIX CONGRESS UY AMERB 
 
 R 2 L 
 
 1 ^S 
 
 D/S7 Og 
 
 /' 
 
 ,,.•,111,, ,11111 
 
 
XIX CONGRESS Ulr AMERICANISTS 
 
 DOUGLASS-PLATE 1 
 
 R 2 EL 
 
 X.QU. .'' R9EL T22N 
 
 T2IN. 
 
 T20N 
 
 T.I9N. 
 
 
 San Felipe • 
 
 /ao 
 
Douglass — Shrines of the Tewa 
 
 345 
 
 dred yards north and south, a mound of stones. South of this cairn is a stone 
 inciosure, in which were many sacrificial offerings. Later investigation identified 
 the shrine as that of the World Center of the Tewa and other Pueblo Indians. 
 
 THE PEAK 
 
 The peak referred to is called Tsikomo by the Tewa (pi. i, no. 1). Three 
 interpretations of the name were obtained: (1) "the place of much rock"; (2) 
 "the place high up"; (3) "the place of worship". The first is believed to be the 
 true meaning. The elevation 
 of the peak, one of the 
 loftiest of the Jemez moun- 
 tains, is 11,400 feet above 
 sea-level and 6,000 feet 
 above the Rio Grande. The 
 view from the summit is su- 
 perb. To the north, south, 
 and west roll the green 
 swells of the Jemez range; 
 to the east spreads the Jemez 
 plateau and the valley of 
 the Rio Grande del Norte so 
 rich in ancient ruins. The 
 lower half of the mountain- 
 slope is densely timbered with 
 aspen, pifion, and spruce; 
 beyond is open country, 
 thickly carpeted with high 
 grass, in which many stones 
 are hidden. The mountain- 
 crest is bare of grass or tim- 
 ber, save a group of four 
 piiion trees fifty feet below, 
 on the southern slope. From 
 the base of the mountain flow 
 eastward the waters of Rio 
 Oso and Santa Clara creek — 
 the first to the Rio Chama, 
 the other to the Rio Grande. 
 To the west of the mountain, 
 several miles removed, are 
 the headwaters of the Rio 
 San Antonio, a tributary of 
 the Rio Jemez. On the 
 northeastern slope of the 
 peak, 500 feet below the 
 crest, is the sacred spring 
 
 called Mahahi (pi. I, no. 128), and from its base flow northward the streams of 
 Polvadera and Vallecito, by great ruined pueblos, to the waters of the Rio Chama. 
 
 Fig. 1. — The World-center shrine of the leuu, on Mount 
 Tsikomo, the highest peak of the Jemez mountains. The 
 cairn occupies the exact center of the mountain crest and 
 symbohzes the center of all the regions 
 
346 
 
 A'/.V Intertidtional Congress of Americanists 
 
 THE MOUND 
 
 This structure, 10 feet in diameter at the base and 5 feet high, is built of 
 loosely laid, unshaped stones, gathered from the locality. From its center 
 protrudes a spruce-pole, without bark, 6 inches in diameter at its butt and 
 8 feet in length, tapering to a point (fig. 1). Occupying the exact center of the 
 mountain crest, this mound or cairn symbolizes the center of all the regions and 
 is called Tsiyi. From the mound, S. 10° W., 43 yards distant, is the shrine, five 
 feet below the mound level. 
 
 THE INCLOSURE 
 
 The inclosure consists of unworked stones, loosely placed in the form of an 
 ellipsis with a meridional diameter of 11 feet and a latitudinal diameter of 15 
 feet. It is called Kwan-po. The eastern end is broken by seven exits which 
 spread out like the fingers of a hand. These exits are symbolic "rain-roads", 
 and are not used by the cacique in performing his ceremonies. Each pueblo 
 using the shrine has its own rain-road, oriented to point in its direction. These 
 roads are known as aivu-mu-waya. Referring to the diagram (fig. 2), rain-roads B 
 and care sharply defined by rows of stone; they are 12 to 18 inches deep, 1>^ to 2 
 feet wide, and extend 60 feet to the rim of the mountain crest. Road D is outlined 
 
 Fig. 2. — Diagram of the "World Center" Shrine 
 
 with small stones and extends to the edge of the crest. Roads A and e are very 
 indistinct, requiring close inspection to trace them, while roads F and G could 
 not be located. Judging from the direction these roads point, they may be 
 identified as follows: A Taos; B, San Juan; c, Santa Clara; D, San Ildefonso; 
 E, Jemez; F, Cochiti; G, Navaho. 
 
Douglass — Shrines of the Tewa 
 
 347 
 
 THE DEPRESSION 
 
 The floor of the inclosure is of hard-packed earth and slopes gently toward 
 the center, terminating in a saucer-like depression, 24 inches in diameter and 
 3 inches deep. This depression, symbolic of the Waters of the World, is called 
 Nompo by the San Ildefonso Tewa, and Mansipit by those of Santa Clara. 
 
 THE ALTAR 
 
 To the west of the depression lies the altar, consisting of a vase behind 
 which are rows of prayer-sticks. The latter lie midway between the depression 
 and the inclosure wall, the vase being 4 inches east of the line of prayer-sticks. 
 
 The Vase.— 
 
 The vase (fig. 3) is of i 
 
 polished black ware, 
 without ornamenta- 
 tion, and resembles 
 the well-known pot- 
 tery of Santa Clara 
 pueblo. It measures 
 106 mm. in height, 
 and the diameter of 
 its concave base is 
 50 mm. Its diam- 
 eter, at one-sixth its 
 height from the bot- 
 tom, bulges to 68 
 mm. and then tapers 
 cone-like to the top, 
 where it is 3)i mm. 
 in diameter and 4 
 mm. thick. The in- 
 terior depth of the 
 vase is 87 mm., and 
 its capacity is 13.1 
 cc. From opposite 
 sides of the vase 
 project two ears, 40 
 mm. long and 15 
 mm. high, each 
 doubly perforated. 
 In these perfora- 
 tions, 5 mm. in diameter, are tied white cotton strings the size of common 
 wrapping twine, to which fragments of feather-down, like the ndkwas or prayer- 
 feathers of the Hopi, still adhere. 
 
 The vase was set in the ground about half its height and so oriented as to 
 face east; i. e., the projecting ears being pointed north and south. It was empty 
 when found, but examination showed a substance like meal adhering to the bot- 
 tom, probably the remains of prayer-meal, or perhaps sediment precipitated 
 by the evaporation of water. 
 
 _i 
 
 Fig. 3. — The sacred vase used at the "World Center" Shrine. 
 It is filled with water from the Sacred Spring Mahahi, and placed 
 in front of the prayer-sticks 
 
348 
 
 XIX International Congress of Americanists 
 
 Prayer-sticks. — The prayer-sticks (pi. ii) group themselves into two 
 general classes: (1) Sticks of uniform size, set in the earth and having a deter- 
 minable position, which, for convenience of description, may be called primary 
 
 prayer-sticks, the types 
 of which are designated 
 by letters .a. to e inclus- 
 ive (fig. 4); (2) sticks of 
 irregular size, not set in 
 the earth, and appar- 
 ently without fi.xed or 
 determinable positions, 
 and, with the exception 
 of two types, made of 
 herbs instead of twigs. 
 These may be classed as 
 secondary prayer-offer- 
 ings and are designated 
 as F to N inclusive. 
 
 The primary sticks, 
 with the exception of 
 three specimens, are 
 twigs of willow (Salis 
 sp.), W'ith smooth, red- 
 dish bark. Two speci- 
 mens are made of Cot- 
 tonwood (Populiis uisli- 
 ze?ti), and one is of box 
 elder {Negundo interius). 
 The meaning of this 
 variation in the wood is 
 unknown. Types g and 
 N of the secondary 
 prayer-ofTerings also are 
 willow. 
 
 With the exception of type N, the bark remains on the sticks, except when 
 notching and shaping necessitated its removal; but wherever decorated the wood 
 alone is painted, the paint never being applied to the bark.' 
 
 Pigments. — The pigments used in painting, which no doubt were ceremonially 
 prepared, are green and orange (yellow). The former color largely predomi- 
 nates, but is often indicated only by specks, while the orange (yellow^ remains 
 apparently as fresh as when applied. The same colors appear in the feathers 
 and the herbs. The flowers selected are yellow, as are also the water-plant used 
 as a tape, and the reeds; the sedge is green. In the color of the feathers, green 
 and blue predominate, but in place of yellow we find brown used instead. White 
 and gray are also in favor. 
 
 Fig. 4. — Types of prayer-sticks 
 
 > The writer believes that wherever paint is lacking from the wood, it has been obliterated by 
 the elements. 
 
hi 
 I- 
 < 
 
 m 
 < 
 
 O 
 
 D 
 
 o 
 
 Q 
 
 
 I- 
 
 z 
 < 
 
 u 
 
 d: 
 
 LlJ 
 
 < 
 
 Ll 
 
 
 
 (/) 
 (/) 
 
 UJ 
 
 tr 
 o 
 z 
 o 
 u 
 
 Z 
 
Douglass — Shrines of the Tewa 349 
 
 Feathers. — Feathers are employed in the construction of all the prayer- 
 sticks with the exception of those designated as K, L, and N, and it would seem 
 probable that these have lost their feathers. The feathers were carefully selected 
 as to color, shape, and size, and were obtained from different birds. They appear 
 in the greatest variety in the flower plumes attached to types a, b, and C. 
 
 1. The most conspicuous feather is long and narrow, with a rounded tip, 
 20 to 30 cm. long by 2 cm. wide. Its color varies from black to greenish-blue, 
 known as peacock blue. This feather is the longest, and, in the flower-plumes, 
 occupies the position next to the stick. 
 
 2. The second feather, which appears to be that of a turkey, varies from 
 brown to black, and has a square head. It measures about 20 cm. in length by 
 4 cm. in width. Its tip is usually white or light-brown. 
 
 3. The third is colored blue, green, and black, usually with a white angular 
 spotted tip. 
 
 4. The fourth is a plumule of rusty-brown, 12 cm. long. Its width is indefi- 
 nite, owing to the fact that the barbs hang free. 
 
 5. The fifth feather is only 7 cm. long by 4 mm. wide, and is greenish in color. 
 
 6. The sixth feather, colored gray and white, is 10 cm. long by 2 cm. wide. 
 It is used with prayer-sticks of types D and E. 
 
 7. The seventh, attached to prayer-sticks G, resembles a breast-feather 
 of a turkey; it is 6 to 8 cm. long by 2 cm. wide. The rachis of the feather is 
 somewhat curled. 
 
 8. The eighth feather is small and is dark-gray in color; it is 5 to 8 cm. 
 long and the width about one-tenth the length. The larger ones are found in 
 type H, and the smaller in types I and J. 
 
 9. The ninth variety of feather is about 20 cm. long and 4 to 5 cm. wide. 
 It is rusty-brown in color, with rounded tips, and its barbs are somewhat loose. 
 This type is thought to be merely a variation of type 4 which it replaces. 
 
 10. The tenth kind of feather is dark-gray and small, being only 2 or 3 cm. 
 long. 
 
 Flower-plume. — The flower-plume is usually made up of the first five feather- 
 types in the order given, on top of which is a spray of Solidago (goldenrod) and 
 of Giitierrezia eathan.ia, with a few strands of a thread-like plant resembling corn 
 silk. Around the stems of the flowers and the quills of the feathers is bound an 
 aboriginal cord of native cotton, resembling ordinary white wrapping twine, 
 leaving two long, loose strands. These strands, brought together, are knotted 
 about 1 cm. from the plume. The strands are then separated and passed on either 
 side of the prayer-stick, and tied around its neck, leaving the plume to swing free. 
 From the final knot, which is sometimes a bow, swing from two to five loose 
 strands of the cord. These plumes are attached only to prayer-sticks of types 
 A, B, and C. 
 
 Wrappings. — Each primary prayer-stick and type f of the secondary variety 
 is neatly wrapped with a band, 10 mm. wide, made of an unidentified water 
 plant having the appearance of shredded corn-husk. It binds a feather to opposite 
 sides of the prayer-stick, leaving the tip protruding from the wrapping. In 
 types A, B, and C a spray of drop-seed grass {Sporobolus), which passes along 
 the front of the stick and extends several centimeters beyond its top, is bound 
 with the wrappers. This band or tape is called oo-o-oot. 
 
350 XIX International Congress of Americanists 
 
 SOUTK- 
 
 
 Fig. 5. — Diagram showing position of prayer-sticlis in the shrine 
 
 Primary Prayer-sticks. — The twenty primary prayer-sticks,' known 
 by the generic term of pe, were planted vertically 3 or 4 cm. in the ground, form-, 
 ing a row extending north and south. Before removing them, each was num- 
 bered on the crown from south to north to correspond with a sketch diagram. 
 Thus the exact position and orientation of each prayer-stick was recorded. 
 
 The prayer-sticks were so placed in the shrine as to face the east; therefore 
 the term "face" or "front" of a stick refers to the side which faced the east, 
 and the back is the opposite side. The remaining two sides are designated north 
 and south. The two ends of the stick are referred to as the "crown" and the 
 "base", the "body" being that part lying between those two points. The 
 relative position of the vase and the numbered prayer-sticks is shown in figure 5. 
 
 In length, the primary sticks measure from 190 mm. to 200 mm. (a hand's 
 length), and in width at the base from 10 to 15 mm. 
 
 Type A. — Type A began and closed the row of prayer-sticks, while the third 
 specimen occupied a position near the center. Their numbers on the diagram 
 (fig. 5) are 1, 14, and 18. Two of the specimen are made of willow twigs, and one 
 of Cottonwood. The bark remained on the stick except where its shaping neces- 
 sitated its removal. In the edge of the crown are cut four notches that marked 
 the four cardinal points. A centimeter below the crown, a face is formed by 
 notching the stick to a depth of 2 mm., then tapering to the surface to form a 
 flat blaze 1 cm. in length. For a neck the stick is girdled 4 mm. below the face, 
 by removing the bark for a width of 2 mm. All the exposed wood had been colored 
 green, but much of the paint had been removed by weathering. For two-thirds 
 of its length from the base, the prayer-stick is wrapped with a water-plant tape, 
 binding to it, on front and back, two feathers of type 2, which extend beyond 
 the edge of the tape. A spray of Sporobolus, held by the same binding, extends 
 along the front exceeding the length of the stick. Attached to the neck with 
 white cotton cord is the flower plume. In specimen No. 1 (fig. 5), feather No. 2 
 of the plume is wanting, and in No. 14 feather No. 1 has a long white spot. This 
 type of prayer-stick, which is called o-ii-pe, is identified by Dr J. Walter Fewkes 
 of the Bureau of American Ethnology as representing the single rain-cloud, "male". 
 
 Type B. — Each of the four specimens of this type is composed of two sticks, 
 "male" and "female", and may be identified as a double rain-cloud prayer- 
 stick. The location of the specimens are shown by numbers 4-6, 9-12, and 
 15-16 (fig. 5), the first number being the male and the second the female stick. 
 
 • Only eighteen of the prayer-sticlcs whose original location is shown on the diagram (fig. 5) 
 are numbered. The unnumbered sticks are designated as .\ and Y. 
 
Douglass — Shrines oj the Tewa 351 
 
 The latter occupies the position on the north of the male stick, from which it 
 differs only in having a plain crown instead of one with the quarter-notching. 
 The two sticks are bound together, side by side, with a water-plant tape extending 
 along the lower two-thirds of the bodies. The tape serves also to bind to front 
 and back a feather of type 2. These broad feathers cover both sticks, a single 
 feather across the back and two across the front, the tips of which, pointing 
 upward, extend beyond the tape. Extending along the front, bound by the same 
 tape is a single sprig of an herb of the genus Storoholiis. The sticks are twigs 
 of willow {Salix sp.), excepting those of specimen 4-6 which are cottonwood 
 (Fopulus v:islizeni.), and specimen 15-16 which are made of box elder {Nc^iindo 
 ■interius). A flower plume is bound to the neck of each stick with cotton cord. 
 In specimen 4-6 feather No. 3 of the plume of the female stick is light blue and 
 white. In the plume of the female stick (specimen 9-10), feather No. 3 is miss- 
 ing and in specimen 11-12 the plume of the male stick lacks feather No. 5, while 
 the plume of the female has two feathers of that type. The coloring and notching 
 (excepting the lack of the crown notching in the female) are in every way like 
 type A. This type is known by the name of ive'-ge, and is oriented to face the 
 sunrise at winter solstice, excepting specimen 11-12 which faced east. 
 
 Type C. — This type, of which there is but one specimen in the collection, 
 resembles a sun prayer-stick and occupies position No. 2 of the diagram (fig. 5). 
 It is 196 mm. long, with a base 17 mm. in diameter. Measuring from the base 
 the wrapping extends 70 mm.; at 90 mm. the front and back are flattened to a 
 depth of 4 mm., leaving the thickness 9 mm. at that point. At 100 mm. the side 
 notching begins on the north and south sides of the stick. These notches, four 
 on each side, are cut 2 mm. deep at the base and blazed to a length of 15 mm. 
 The distances between the notches become smaller as the top is approached, 
 the lowest space measuring 14 mm., and the following spaces are 9, 5, and 2 mm. 
 respectively. A feather of type 2 is bound with water-plant tape to front and 
 back, with a spike of Sporobolus along the front, projecting beyond the crown of 
 the stick. At the top notch, the flower plume is attached to the north side, with 
 the final knotting of the cord on the front. Adhering to the plume is a "feather 
 dart" (type h). All the wood that is free from bark is painted, except the base. 
 The principal color is orange, with a green streak along the southeastern and the 
 northwestern edges. This prayer-stick is called ma'-wa-ke. 
 
 Type D. — This type occupies positions 3, 8, 13, and 17. It is formed by 
 removing the bark from each end of the twig for about one-third its length, 
 leaving the middle third covered with the bark. Two white feathers (type 6) 
 are placed along the face ' of the bark-covered part of the stick, with quills opposite 
 and their tips extending along the blazed part, although they do not reach the 
 extremities of the stick. These feathers are held in place by the wrapping at the 
 center where the bark is not removed. When the end of the wrapping is reached, 
 the tape is fastened by passing it under the last round to form a tie; it is then 
 twisted into a cord the end of which is knotted around the stick at the point where 
 the wrapping began. This forms a loop-like handle having a radius of 3 or 4 cm. 
 In specimens 8 and 13 the tape is wrapped upward so as to bring the tie-end of 
 the handle at the base of the wrapping. In sticks 3 and 17 the wrapping is down- 
 
 ' In SDecimen No. 8 the feather appeared to be on the northern side. 
 
352 XIX International Congress of Americanists 
 
 ward, tlic knotted end of the handle being at the top. Xn. l.-i varies by havinj^ 
 the wood trimnu-d to taper at the ends, making the middle part more pronounced. 
 Specks of green pigment adhere to all the sticks, indicating that all the exposed 
 parts of the wood, including the ends, were originally green in color. The name 
 of this type is wa'-da-pe, and it is identified as the chief's prayer-stick. 
 
 Type E. — Only two of the four specimens of this type, which is identified 
 as the warrior's prayer-stick, were noted in place, and these occupied ptwitions 
 5 and 7, which, as will be seen by the diagram (fig. 5), follow the sticks ninnbered 
 3 and 8. It will also be noted that the diagram shows a break after sticks 13 
 and 17, which suggests that they were followed by sticks x and Y, as indicated 
 in the diagram by the broken circles. The close relationship between the chief's 
 and the warrior's prayer-sticks is further indicated by their having similar feathers. 
 Bark remains on the stick for about a quarter of its length from the base, where 
 the flattening of the sides begins, the facet sloping until the thickness of the stick 
 is 6 or 7 mm. at about one-third its length, and continues with uniform thickness 
 to the top. At about 80 mm. the notching begins on the back. This is an arc 
 of a circle, the chord of which measures 18 to 20 mm., the dip being 3 to 4 mm. 
 or one-third the width of the stick where the notch is made. The beginning of the 
 front notching is opposite the end of the first back notch. The notching is uniform, 
 and alternates between the back and front, three notches each, to the top, the 
 last notch being on the front face. Opposite the end of the last notch, the back 
 curves forward uniformly with the upper half of the curve of the notch, so that 
 the top end of the stick is reduced to 3 or 4 mm. The bark is not removed either 
 front or back opposite the notches. The decorated end of the stick is wrapped 
 with water-plant tape, binding on each side a white or gray feather of type 6, 
 the tips of which extend half its length. The coloring is green and orange, but 
 as the arrangement differs each specimen will be separately described. In speci- 
 men 5 the front notches are green, back notches orange, north side orange; 
 on the south side the front half is green and the back half is orange. Specimen 
 7 has the front notches orange and back notches green. The two sides have the 
 front half orange and the back half green. In number x the front notches are 
 orange and back notches green and orange (green being next to the green side and 
 orange next to the orange side, but green predominating). The north side is 
 green and the south side is orange. Specimen y has the front notches orange and 
 back notches green, and orange, the green appearing to overlap the orange; 
 on the north side the front half is green and the back half is orange; on the south 
 the front half is orange and the back half green.' The top and base always 
 have the same color as the back notches. In stick Y the side under the wrapping 
 is slightly flattened and free from bark, the coloring of the side extending to the 
 base end of the stick. This type is known as go'-wa-ne. 
 
 Secondary Prayer-sticks. — The positions of the secondary prayer-sticks 
 were not noted. On the occasion of the visit the mountain crest was swept by 
 the prevalent strong west wind, and light, unattached offerings would doubtless 
 be blown away notwithstanding the sheltering inclosure. 
 
 Of the forty-three minor prayer-sticks there are apparently nine types, 
 
 ' Where the back notching appears green and orange, it is possible that the presence of the 
 orange is due to accidental running of the color. In all types the green has been almost wholly 
 obliterated by the elements, while the orange remains bright and strong. 
 
m 
 < 
 
 J 
 
 
 D 
 
 o 
 
 Q 
 
 (/) 
 
 UJ 
 I£ 
 
 Z 
 
 
 u 
 
 til 
 
 a 
 u 
 
 Q 
 
 z 
 
 w » 
 
 u 
 
 5 o 
 
 Q J2 
 
 o £ 
 
 U. O 
 
 w « 
 
 z2 
 
 < H 
 
 u. »< 
 
 O a! 
 
 < o 
 
 yi b 
 
 U 
 
 Q 
 til 
 X 
 
Douglass — Shrines of the Teiva 353 
 
 which, as stated, are designated by letters f to N. The last four may be simply 
 imperfect specimens. 
 
 Type F. — The four specimens of this type are blades of sedge (Cv/)reM5), and 
 feathers. Two bunches of sedge are placed with ends overlapping, on one side 
 of which two pairs of turkey-tail feathers (type 2) with tips projecting, in opposite 
 directions, about 5 cm. beyond the ends of the water-plant tape binding. This 
 binding extends 6 cm. along the center and is finished with a loop-like handle, 
 in every respect like the binding of type D of the primary prayer-sticks, suggest- 
 ing some special relationship between the two types. This type, the entire 
 length of which is 30 cm., is called ma'-wa-pe. 
 
 Type G. — There are nine specimens of type G, eight of which are made of 
 willow twigs, and one of cottonwood. They measure 28 mm. in length, with 
 diameters varying from 9 to 16 mm. The bark is not removed. Two gray feathers 
 of type 7, with curled rachises, placed back to back, form a plume that is attached 
 to the middle of the stick with a white cotton cord, knotted as described in the 
 flower plume, allowing the feathers to hang free from the stick. In five of the 
 specimens the cord passes but once around the stick; in two it passes twice around, 
 and in another three times around. In all instances the final knots are without 
 bows or loops, the two loose ends of the string hanging free. The two end faces 
 of the stick are painted green. This type is known as we'wa-wive. 
 
 Type H. — This type is not identified, but the thirteen specimens ' resemble 
 dart sticks with attached feathers. These sticks are reeds, resembling wheat 
 straw, 40 mm. in length, having a joint about one-third their length from the 
 base. The top is burnt oiT instead of cut, and has inserted a gray feather of type 
 8. It is called ati-kani. 
 
 Types I and J. — There are two specimens of type i and four of type J, each 
 made of from three to six blades of sedge. The base or butt-ends of I are wrapped 
 with the same herb and folded back to form an eye-loop 5 by 10 mm. in size; 
 above this loop is bound a gray feather of type 8, measuring 6 or 8 mm. in length. 
 The form j is the same as i, except that the butt-end is not folded back to form 
 an eye-loop, suggesting that types j and i may be male and female expressions 
 respectively of the same symbol. These types are known as awa-pe. 
 
 Types K and L. — There are four specimens of K and two of L. K is the same 
 as type i, and L the same as j, excepting that neither K nor L has attached feathers. 
 It is possible they are but imperfect specimens of the former types from which 
 the feathers have been lost. 
 
 Type M. — The five specimens of this type resemble unattached flower 
 plumes, as previously described; there is, however, a variance as to feathers. 
 One of the specimens has feathers of types 2, 3, and 9, with six minute feathers 
 of type 10. Another specimen is composed of feather-types 3, 4, and 5. 
 
 Type N. — This type, of which there is but one specimen, is merely a twig, 
 of the size of type G, from which it differs in the absence of bark, paint, and 
 attached plume. 
 
 Miscellaneous Fragments. — Among the miscellaneous fragments are four 
 feathers and an equal number of pieces of water-plant tape, three of the latter 
 having knots indicating that they had been used for binding. 
 
 Two specimens were found adhering to primary prayer-sticks. 
 
354 XIX International Congress of Americanists 
 
 Evidence that sacred meal had lieen apphed hberally to all the prayer- 
 sticks appears from the matted condition of many feathers and the adherence 
 of loose feathers and small offerings to the primary sticks. 
 
 LOCATION 
 
 The shrine is situated on public land in the northeast quarter of the southeast 
 quarter of section 34, T. 21 N., R. 6 E., of the New Mexico principal meridian and 
 base; latitude 36° 01' N.; longitude 106° 22' W. The peak is the dominating 
 feature of the western sky-line from all the Tewa pueblos of New Mexico, and 
 from prehistoric sites as well. All have been located In" accurate surveys and 
 appear on the accompanying map.' The peak may be in sight of Jemez pueblo, 
 which lies 30 miles or more to the southwest of the shrine, but it is quite certain, 
 from the topography of the country, that the ancient trail from Jemez to the Tewa 
 pueblos passed through the \'alle Santa Rosa gap and down Santa Clara creek, 
 skirting the southern foot of this peak (pi. i). 
 
 The ruins nearest the shrine, known as Group i, consist of forty cavate 
 cliff-rooms above which are what appear to be the foundation walls of a quadran- 
 gular community building. To the west of this structure are a cairn and a small 
 stone inclosure, probably simple shrines. The group occupies the upper ledge 
 on the northern side of Santa Clara creek, and more than 800 feet above it. 
 From these ruins the shrine is of easy access; it bears S. 85° W., S}4 miles 
 distant. 
 
 Archeologically the shrine belongs to the Puye section of the Jemez plateau." 
 From the crest of the high peak, some ten miles distant, it overlooks one of the 
 most remarkable centralizations of prehistoric habitations to be found within 
 the United States. Clustered around the great community house of Puye ' are 
 thirteen ruin' groups having four community houses, four major pueblos, 105 
 minor pueblos, and 1,468 cavate cliff-rooms. These groups were designated A 
 to M, inclusive, at the time of the survey. Their locations appear on the map 
 (pi. I). The community house of Puye is in group G; Chipiwi in group 
 A; and Shuffinc in group D. Groups K, J, and I were disco\ered by the 
 writer. 
 
 The Tewa Indians of K'hapo, "Where the wild-rose grows by the water" 
 (Santa Clara), claim the Puye ruins as those of their ancestral home, and while 
 it is probable that they may have once occupied them, it seems doubtful that they 
 originated them. Santa Clara creek, flowing through this ancient community, 
 with its abundance of pure water, at present the only supply, has its source at 
 the foot of the world-center shrine peak; and the reservoirs of the community 
 have their openings to face the "rain-roads", while at right angles with the bear- 
 
 ' The bearing and distance of the shrine from the various Tewa pueblos are as follows: Oke 
 (San Juan), N. 82° W. 22 miles; K'hapo (Santa Clara), N. 81° W. 21 miles; Powhoge (San Ilde- 
 fonso), N. 63° W. 21 miles; Nambe, N. 70° VV. 26 miles; Tesuque, N. 58° W. 27 miles. Hano 
 is a Tewa pueblo in Arizona. Prior to the eighteenth century the ancestors of the Hano people 
 occupied an ancient pueblo on the Rio Grande. 
 
 ' See Bulletin 32, Bureau of American Ethnology. 
 
 'This quadrangular, court-inclosing building measures N'. 6° E., 282 feet, by X. 87° E., 304 
 feet. It had 527 rooms on the ground floor. The debris indicates a three- or four-story building 
 containing probably 1,500 rooms. 
 
XIX CONGRESS OF AMERICANISTS 
 
 DOUGLASS— PLATE IV 
 
 1. THE ONLY TRAIL UP XOXVO MOUNTAIN, NEAR THE CKEbl, PASSES THROUGH A NATURAL GATEWAY 
 
 THAT STILL SHOWS EVIDENCE OF FORTIFICATION. THE NICHE IN THE CLIFF, ON THE LEFT, IS A 
 
 SHRINE IN WHICH WAS A CACTUS OFFERING 
 
 2. SHRINE C, A PINK-GRAY BOWLDER MARKED WITH NINE SMALL AND TWO LARGE SAUCER-SHAPE 
 HOLES. NORTH OF THE BOWXDER IS A SEMICIRCULAR W.\LL, 2 FEET HIGH, BUILT OF ROUGH STONES. 
 
 WITH THE OPENING F.\CING NORTH 
 
Douglass — Shrines of the Tewa 355 
 
 ing of diis shrine are roughly oriented the many pueblo ruins that dot the high 
 mesa/ 
 
 It seems highly probable that this peak, which gave the inhabitants their 
 only water, was a shrine in prehistoric times and subtly influenced their lives. 
 
 USES OF THE SHRINE 
 
 The full meaning of the World-center shrine is yet to be determined. It is 
 probable that many fraternities made offerings there, differing in accordance 
 with their respective rituals. The late Mrs Matilda Coxe Stevenson, the distin- 
 guished ethnologist, identified the particular offerings above described as that 
 of the Bow Fraternity, and that type b of the prayer-sticks represented the 
 Elder and the Younger Brother. The Indians whom I consulted, leading men 
 from two pueblos, who are my friends, stated that type B of the prayer-sticks 
 represents man and woman, but further than this they did not know their sig- 
 nificance.- Type c they thought was a ladder. In type F the chief of the pueblo 
 carried his official paraphernalia. Type H they called a "fan". Type G had no 
 Spanish or English name that they could give; they were used "to play with" 
 in their dances, and they were very careful not to spoil them. Types i and J 
 they used as "stringers" in their dances.' 
 
 ' In this connection it is interesting to note that the community building of Ruin Group I bears 
 N. 13° W., 30 feet, and is one of the few instances of a northwesterly bearing. The bearing of the 
 shrine at this point is south of west instead of north of west as in the case of all other groups. 
 The mean bearings of the meridianal pueblo walls, based on the results of thirty-five instrumental 
 tests, was N. 14° E., the details of which appear in the writer's official report on the Pajarito Park, 
 New Mexico, dated June 22, 1912, on file in the General Land Office. The bearing of the shrine 
 from the Puye community house is N. 75° W. 
 
 ' The following account by a San Juan Indian, while not substantiated by later investigations, 
 is not without interest ; 
 
 "The shrine is used by the Indians of Jemez, Cochiti, San Ildefonso, Santa Clara, San Juan, 
 and Taos, each pueblo having a separate trail leading into the shrine inclosure. These trails 
 radiate from the eastern entrance toward their respective pueblos. When a runner from a 
 pueblo enters the shrine, he deposits a powder [doubtless sacred meal] in the trail by which he 
 enters. This designates the pueblo whence he came." 
 
 It is said that before a dance, feast, or other ceremony, each pueblo sends a runner to the 
 shrine to obtain signs or messages or to learn whether any pueblo is in distress. A sacred vase 
 is hidden near the shrine. When the runner deposits his prayer-sticks, the vase, filled with 
 sacred water, is placed in front of them. Into this water the runner dips his fingers and per- 
 forms certain rites. These details were obtained by Mr James Leese, a forest ranger, from 
 a Tewa Indian of San Juan pueblo, who seemed in great fear lest it become known that he had 
 divulged the information. Mr Leese used this peak as a fire outlook from August 23 to Septem- 
 ber 30, 1911, during which time he was constantly watched by the Indians. 
 
 While he was there the shrine was visited by twelve or fifteen Indians from Taos, San Juan, 
 Santa Clara, and Jemez. Some of these, at least, were runners, but whether all were, Mr Leese 
 did not know. All the visiting Indians denied any knowledge of the shrine, and gave various 
 reasons for their presence on the peak. 
 
 The author questioned a Tewa living at the foot of the shrine peak as to what was on the 
 summit. To this he replied "grass". Being pressed further, he said, "You can see everywhere." On 
 being told of the shrine and asked to explain it, he became embarrassed and refused to talk further. 
 ' Many of the details and illustrations presented in this paper were incorporated by the writer 
 in an article entitled "A World-quarter Shrine of the Tewa Indians", published in RAords of the 
 Past, vol. XI, part iv, Washington, 1912. Owing to several important omissions and some serious 
 typographical errors, an accurate and more extended record is deemed advisable, especially 
 because the shrine offerings have since become seriously damaged. 
 
356 
 
 XIX International Co?iiiress of Americanists 
 
 The dates on which the different iKieblos used the shrine would not he 
 divulged, but that there is close relationship between the shrine and their animal 
 festal days ' was admitted. Further evidence of this relationship was obtained at 
 Tcsuque pueblo on the occasion of its Buffalo dance, November 12, 1013. In 
 the center of the court, where the dance was performed, there was planted a 
 spruce tree, six feet in height, that seemed the focal point of the dance. The tip 
 of the tree was adorned with a spray of drop-seed grass (Sporobolus) and a feather 
 of type 5, attached with white cotton cord. How sacred this fetish is held was 
 shown by the following incident: Thinking the ceremony finished, the writer 
 cut off the decorated tree-tip, and i)lared it among his wraps. When missed 
 by an Indian woman, a long search was made for the object, and had it been dis- 
 covered in the writer's possession the outcome would probably ha\e been unpleas- 
 
 FlG. 6. — The silver ornament taken from a shrine on Sierra de la Bola 
 
 'The annual festal days of the pueblos, and 
 
 Acoma 400 September 1. 
 
 Cochiti 500 July 14. 
 
 Isleta 1000 August 28. 
 
 Jemez 500 November 12. 
 
 Laguna 500 September 19. 
 
 Nambe 180 October 4. 
 
 PojUaque 50 December 12. 
 
 Picuris 200 August 10. 
 
 Sandia 40 June 13. 
 
 San Felipe 600 May 1. 
 
 their approximate population, are as follows: 
 
 San Ildefonso. . . 300 January 23. 
 
 San Juan 500 June 24. 
 
 Santa .'^na 120 August 30. 
 
 Santa Clara .... 300 August 12. 
 
 Santo Domingo. 900 August 4. 
 
 Sia 100 August 15. 
 
 Taos 500 September 30. 
 
 Tesuque 150 November 12. 
 
 Zuni 1600 November moon. 
 
XIX CONGRESS OF AMERICANISTS 
 
 DOUGLASS— PLATE V 
 
 1. SHRINE OF THE LITTLE WAR GODS 
 
 2. THE GATEWAY OF PUYE IS A NATURAL ARCH, 8 FEET HIGH AND 4 FEET WIDE, AT THE EASTERN 
 END OF THE POTRERO THROUGH WHICH PASSES A TRAIL WORN SIX INCHES DEEP IN THE TUFA. THE 
 
 TEWA INDIANS CALL IT POPAWI 
 
Douglass — Shrines of the Tewa 357 
 
 ant, if not serious. Two months later, when the Buffalo dance was performed 
 at San Ildefonso (January 23, 1914), in the court was what appeared to be the 
 identical tree used at Tesuque. The tip having been cut off, there were no 
 decorations. 
 
 La Sierra de la Bola Shrine 
 
 From Tsikomo mountain S. 25° W., 16 miles distant, is a peak known as 
 La Sierra de la Bola. It is in the southwest corner of a private land claim known 
 as Baca Location No. 1, and in altitude is 11,400 feet above mean sea-level. 
 
 •21 
 
 u > 
 
 Zi 
 I 
 I 
 
 I 
 
 ' -ti=»^* 
 
 
 
 s 
 
 
 • / £ OV V ^ rC « 
 
 
 
 I z'' ' I- 
 
 o o « IJ *= 
 
 Fig. 7. — Plan of La Sierra de la Bola Shrine. (.\, Niche 2 feet in diameter, 
 lyi feet high, with opening facing southward. B, Rectangular shrine 
 where silver ornament was found. All other points are mounds of stone, 
 1>2 to 2 feet in diameter, j and K were indistinct.) 
 
 At its base, on the south, flows the Rio Jemez, and on the west the Rio San Anto- 
 nio. Near the mountain lives Jose Armenta. On November 23, 1912, I 
 stopped at his house and found his wife wearing a peculiar silver ornament as 
 
358 
 
 XIX International Congress of Americanists 
 
 IN 
 
 % 
 
 
 l~ 
 
 Fig. S. — Armcnta's sketch of sliriiic where the silver ornament was found 
 
 a belt-buckle. On inquiry I was informed that on top of the mountain was a 
 rectangular construction of loose stones, like the gound-plan of a house, at the 
 
 eastern end of which the orna- 
 ment (fig. 6) was found. Jose 
 stated that he had climbed the 
 peak in the summer of 1905, 
 in search of horses, and had 
 seen the ornament protruding 
 from beneath a rock. He had 
 never been up there again, and 
 knew of no one to visit the 
 place except Indians from the 
 pueblos of Jemez, Sia, Santo 
 Domingo, Sandia, Cochiti, San 
 Ildefonso, Santa Clara, and 
 San Juan, who went to the 
 summit of the peak every year 
 during August. 
 
 I climbed the peak. Its 
 base is timbered with spruce, 
 aspen, and pinon; the upper 
 part is practically timberless, 
 but grassy like Tsikomo. 
 
 The crest of the mountain, 
 100 yards long, bears N. 55° E. 
 At the eastern end is a mound 
 of stone 10 feet in basal diam- 
 eter and 4 feet high. From 
 this point Tsikomo is in plain 
 view. At the western end 
 grows a spruce tree (fig. 9), 
 12 inches in diameter and 20 
 feet high, encircling which are 
 eight small mounds of stone. 
 Fig. 9. — A spruce tree, 20 feet high, is the nucleus around and one stone niche with its 
 which cluster the various units of the Shrine on La Sierra . . , 
 
 de la Bola opening southeast. in the 
 
UJ 
 H 
 < 
 
 _l 
 Q. 
 
 I 
 
 in 
 < 
 
 o 
 
 D 
 
 o 
 
 Q 
 
 
 
 s- '. Siv^ 
 
 Ife- 
 
 ?..- 
 
 
 I w 
 
 2 =■ 
 
 w 
 
 1- 
 (/) 
 
 z 
 < 
 o 
 
 q: 
 iij 
 
 ii. 
 
 
 (/) 
 ui 
 
 LJ 
 
 ir 
 
 
 z 
 o 
 u 
 
 
 mm 
 
 
 < 
 
Douglass — Shrines of the Tewa 
 
 359 
 
 Fig. 10. — The shrine from which the silver ornament was taken. Note the broken metate 
 
 niche, which is 24 inches in diameter and 18 inches high, was a charred fragment 
 of blue and yellow paper, also some charred twigs. The bearings of these cairns 
 from the spruce tree, which appears to be the radial point of the shrine, are 
 noted on the accompanying diagram (fig. 7). 
 
 From this tree S. 30° E., 82 feet, I found the 
 structure (fig. 8) described by Armenta, but deep 
 snow prevented me from verifying his sketch. At 
 what seemed to be the corner where he said he 
 had found the ornament, was a broken metate, 18 
 inches long. An excavation, four feet deep and 
 three feet in diameter, had been made by someone 
 with a sharpened pole (fig. 10). 
 
 Fig. 11. — Silver disc found by 
 A. B. Craycraft in an ancient 
 grave at the community house 
 of Tsankiwi, together with a 
 human skeleton. (Exact size.) 
 
 Fig. 12a. — Decoration on a 
 prehistoric Aztec vase. (From 
 Lumholtz, Unknown Mexico.) 
 
 Fig. 12. — Mural painting 
 from a Toltee house. (After 
 Charnay.) 
 
360 
 
 A'/,Y International Congress of Americanists 
 
 Fig. 13. — Spanish iron stirrups used in New Mexico in 1693 by an officer in the army of the re- 
 conquest led by Don Diego de Vargas. The stirrups are 19 in. long by 13K in. wide, and weigh 
 13 pounds 6 ounces. The white spots on one of the stirrups are remnants of gold and silver 
 plating. (Courtesy of Hon. L. Bradford Prince.) 
 
 The ornament is a heavy silver casting 1,175 mm. long, 850 mm. wide, and 
 ?i mm. thick, ornamented with a deer in the center, surrounded by floral scrolls, 
 with a human image at the base (fig. 6).' \enturo, the wise man of Taos pueblo, 
 pronounced the design as clearly Indian, but was unable to account for the work- 
 manship. If Indian at all, it is certainly not that of any local tribe. The late 
 Mrs Matilda Co.\e Stevenson, an authority on the Zuni Indians, said the design 
 was similar to that of Zufii. If compared with certain designs of the Toltecs 
 illustrated by Charnay (fig. 12), and those of the prehistoric Aztecs as described 
 by l.umholtz (fig. 12, a), a surprising similariity will be noted. 
 
 That the ornament was placed in the shrine by Indians, there appears to be 
 no reason for doubt. The excavation at the point from which it was taken sug- 
 gests that it had been missed, and was being searched for. If placed in the shrine 
 in historic times it may have been obtained from early Spanish explorers. The 
 ornamentation in vogue at that period is shown by the iron stirrups used in New 
 
 ' Some years ago Mr A. B. Craycraft found in a grave at Tsankiwi (pi. i, no. 40) a perforated 
 silver disc, without ornamentation. In size it resembles a twenty-five cent piece, e.xcept thinner. 
 On either side of the perforation the medal is notched (fig. 11). 
 
hi 
 h 
 < 
 
 a. 
 m 
 
 < 
 
 _i 
 
 
 D 
 
 o 
 
 Q 
 
 '.-'•lafe* 
 
 w 
 I- 
 T. 
 z 
 < 
 u 
 
 q: 
 u 
 
 < 
 li. 
 o 
 
 U) 
 (0 
 
 UJ 
 
 a: 
 
 z 
 
 
 u 
 
Douglass — Shrines of the Tewa 
 
 361 
 
 ".i-oiirf^'^'' 
 
 
 
 
 Fig. 13a. — A unit of the ornamentation of the stirrup (fig. 13) 
 
 fourths size 
 
 Three- 
 
 FlG. 14. — The niche or altar from which a stone image of human form was taken 
 
362 
 
 XIX International Congress of Americanists 
 
 Mexico in 1 b9^ by an ofticcr of tlie arnu' of rfconr|uest led by Don Diego do \'argas 
 (figs. 13, 13 a). 
 
 This mountain with its shrine is in view from the prehistoric Pueblo del 
 Aguiia, from which it bears a little east of due north. The peak is called Jemcz 
 by the Indians. 
 
 Thk R.\ii\-GoD Shrine 
 
 At its headwaters the Rio Gallina, a tributary of the Rio Mimbres, branches 
 to the east and west of an unnamed peak (fig. 15) which rises 1,300 feet above the 
 valley. It is situated a quarter of a mile northeast of the corner of sections 2, 
 
 3, 34, and 35, Ts. 16 and 17 S., R. 10 W., New Mexico Meridian. On November 
 
 4, 1915, while surveying the township line, I visited the crest of this peak, which 
 is sharp-ridged and extends 100 feet to the northwest. At its southeastern end 
 is a hemicycle, 10x10 feet, constructed of loose stones, with the opening facing 
 
 S. 65 E. In the center of the 
 encircling wall, and forming a 
 part of it, a niche was built, ex- 
 tending 18 inches back in the 
 wall, with an opening 12 inches 
 high by 8 inches wide (fig. 14). 
 On raking out the debris of a 
 wood-rat's nest, I found a hu- 
 man image of stone, rudely 
 fashioned, measuring 8x6x1 
 inches. Holes suggesting eyes 
 and mouth had been formed in 
 it, with a slight notching below 
 the mouth for a neck (fig. 16). 
 The crest of the mountain is 
 almost timberless, making con- 
 spicuous the two junipers, 10 
 inches in diameter, to the 
 northwest and southwest of the 
 shrine 10 and 30 feet respec- 
 tively. 
 
 \\'here the ri\-er branches 
 is an ancient pueblo 450 feet 
 square; the buried walls inclose 
 a court opening to the east. 
 To the northeast, on a small 
 hillock, a large kiva overlooks 
 the ruin. From this ruin the 
 peak and shrine, which are in 
 plain view, bear N. 13° E. 1 
 mile distant. This bearing is 
 also the meridional bearing of 
 Fig. 15 — The peak of the mountain on which is the (^[^g pueblo. The walls except 
 
 Stone Image Shrine rises 1,300 feet above the valley in , r i ' 
 
 which lies a large prehistoric ruin • those of an apparently newer 
 
Douglass — Shrines of the Tewa 
 
 363 
 
 building at the southeastern cor- 
 ner, are almost completely covered 
 with earth, and potsherds are found 
 only on excavating to a depth of 
 three or four feet. Fragments of 
 the usual coiled ware were found ; 
 the decorated ware showed geomet- 
 ric designs in black on white or 
 reddish-brown body.' An ancient 
 trail (fig. 17, C) appeared to con- 
 nect the ruin with the shrine. 
 
 Minor shrines were found on 
 peaks E, F, and possibly G (fig. 
 17). On the crest of Peak E was 
 a single juniper, 20 inches in diam- 
 eter, from which a trail, two feet 
 wide, formed by a double row of 
 stones, extended N. 32° W. 6 feet, 
 in the direction of the major shrine 
 at B (fig. 17).' On Peak F is a 
 large mound, the stones of which 
 were somewhat scattered, as though 
 disturbed by a relic hunter. 
 
 Along the valley of the river 
 are a number of lesser ruins, differ- 
 ing but little from the one just 
 described. 
 
 The Shrines of Tonyo 
 
 Tonyo (pi. in) is the sacred 
 mesa of the San Ildefonso Indians. 
 More than three hundred years ago 
 they fled to its summit for protec- 
 tion from the Spanish invaders, 
 
 whom they successfully resisted. It lies two miles north of San Ildefonso, 
 rises 800 feet above the pueblo, and terminates in a comparatively level 
 summit with an area of about twenty acres. There are nine shrines on the mesa 
 (figs. 18 and 19), as follows: 
 
 Shrine A. — The only means of reaching the mountain-crest is a narrow 
 and difficult trail. Near the top the trail passes through a natural gateway, still 
 flanked by a defensive wall. This gateway faces south and overlooks the pueblo. 
 To the west of this passage is an altar formed of a niche in the cliff-rock, with a 
 cactus iOpuntia arborescens) below it (pi. iv, 1). 
 
 Shrine B. — At the end of the trail where the summit is reached, are four 
 inclosures, the largest not more than 18 inches square, formed of loose, unshaped 
 
 '.At the ruin I obtained a granitoid rock, 24x 16x6 inches, cut out in the center to form an oval 
 bowl; at another point a mano with side grooves for the fingers. 
 
 ^ A metate and a mano were found near the shrine of Peak E, hidden in a crevasse in the rocks. 
 
 Fig, 16. — Image from the Rain-god Shrine. 
 (8x6x1 in.) 
 
364 
 
 XIX International Congress of Americanists 
 
 stones. In numbers 1 
 and 3 of these miniature 
 rooms were offerings of 
 colored pebbles, seem- 
 ingly selected to corre- 
 spond with the six re- 
 gions. In the fourth 
 room was a twig of the 
 cactus Opuntia arbores- 
 cens. which formed the 
 offering ffig. 19, a). 
 
 Shrine C. — A wall 
 of loose stones forms a 
 hemic ycle, 5 feet in 
 diameter, with the open- 
 ing facing north. Five 
 feet back of the hemi- 
 cycle is a smooth bowl- 
 der, pink-gray in color, 
 30.\30.x28 inches in size. 
 This stone appears to be 
 foreign to the locality. 
 The top is marked with 
 two large holes and nine 
 small ones, arranged as shown in the diagram (pi. iv, 2, and fig. 19, b).' 
 
 Shrine D. — A circle, 3 fast in diameter, constructed of loose, unshaped stone. 
 Shrine E. — A rectangular inclosure, like the foundation walls of a house, 
 with its eastern side bearing N. 30° E. 15 feet and a latitudinal length of 18 feet. 
 In the northeastern corner of this inclosure is a depression 3 feet in diameter and 
 1 foot deep. At the northeastern and southeastern corners of this structure 
 branches of the cactus Opuntia arborescens had been placed, apparently as 
 offerings (fig. 19, c). 
 
 TITS. ■« I o w N.M. 
 
 Fig. 17. — Location of the Rain-god Shrine (Bj, Ruin .A, 
 and main shrine on E, F, and G. An ancient trail (C) 
 leads down from the shrine at B 
 
 Shr 
 
 -In this shrine the stones, which appear to have been carefully 
 
 selected but are unworked, are laid to form a circular pavement 40 inches in 
 diameter, flush with the ground. 
 
 Shrine G. — To form this shrine, unworked stones, gathered in the vicinity, 
 were laid on top of the ground, with edges touching, inclosing a circular area 5 
 feet in diameter. This is one of the most common types of simple shrines and is 
 found throughout the Southwest. 
 
 Siirine H. — In the cliff on the northern side of the mountain, fifty feet or more 
 below the summit, is a cave shrine called Tonyo-foi, meaning "Tonyo (the name of 
 the mountain, 'spotted') hole." It was not located by the writer. As de- 
 scribed by the Indians, it is a narrow, U-shaped passage with a double opening, 
 extending about 20 feet back in the hill. From what was learned it is a natural 
 
 ' On the crest of a hillock southeast of Tesuque pueblo is a stone of similar texture and color, 
 24x14x12 inches in size, marked with six saucer-like holes two inches in diameter by a quarter of an 
 inch deep, seemingly of haphazard arrangement. On the occasion of their Buffalo Dance, No- 
 vember 12, 1913, an offering of white breath-feathers or prayer-plumes was made at this shrine. 
 
Douglass — Shrines of the Tewa 
 
 365 
 
 \"l/, 
 %ll. 
 
 
 
 cavity. Nothing was di- 
 vulged as to its use further 
 than to admit that it is a 
 shrine. Its approximate lo- 
 cation is shown in figure 18. 
 
 Shrine I. — Centrally 
 situated on the Tonyo mesa 
 is a single juniper tree, 8 
 inches in diameter, about 
 which the other shrines 
 seem to group similar to 
 the Sierra de la Bola shrine. 
 It is the opinion of the 
 writer that the tree's loca- 
 tion is not accidental, and 
 that it is symbolically con- 
 nected with the other 
 shrines. No definite infor- 
 mation supporting this view 
 has been obtained. 
 
 Pits of Tonyo. — There 
 are a number of pits on the 
 mesa, 15 or 20 feet in diam- 
 eter, supposedly ancient 
 pit-dwellings. 
 
 Shrines of 
 Okuo Tuw.\nyo 
 
 A quarter of a mile 
 southeast of San Ildefonso 
 is a cone-shaped hillock, 
 100 feet high, known as 
 Oki(0 Tuwanyo, and in 
 Spanish as La Lomita Alta. 
 
 Here were found three shrines that contained feather-offerings on the occasion of 
 the BufTalo Dance of San Ildefonso performed January 22, 1914. A trail, leading 
 to the pueblo from the southeast, crosses the crest of the hill, along which the 
 buffalo, deer, and antelope dancers approached the pueblo. The three shrines 
 are known as the Cloud shrine, the Lightning shrine, and the Rain shrine. 
 
 (1) Okuwa, the Cloud shrine, occupies the crest of the hill and consists of a 
 single bowlder, measuring 6.\6x6 inches above ground, surrounded by smaller 
 stones. On the occasion of the dance it was decorated with several fluffy feathers, 
 seemingly those of a turkey. 
 
 (2) Pona Taja, the Lightning shrine, was situated at the base of the hill, to 
 the east of the Cloud shrine. It consisted of a juniper bush, seven feet high, in 
 which were many feathers, as though a turkey had been plucked there. 
 
 {i),Ahi-a, the Rain shrine, situated at the base of the hill, north by east from 
 the Cloud shrine, consisted of a juniper bush, seven feet high, in which was a 
 
 Fig. 18. 
 
 -Sketch-map showing the situation of the Shrines 
 of Tonyo 
 
366 
 
 XIX International Congress of Americanists 
 
 Closed Of>eni^ 
 
 N 
 
 Shrine. C 
 
 Fig. 19. — Plans ol Shrines B, C, and E, of Tonyo Mountain 
 
 <3 oken vase, pink-gray in color, a foot in diameter, with painted decoration in 
 t)/ack and brown, symbolic of the clouds. On its sides were the downward points 
 of the rain-clouds, and in its bottom was a figure of five lanceolate blades radiating 
 from a common center like the petals of a flower, symbolizing "scattered clouds". 
 The vase had been broken, I was informed, by mischievous boys. 
 
 Shrines of Hillock B 
 
 From Okuo Tuwanyo, S. 45° W., is a hillock of the same height, the name of 
 which is unknown. The bases of the two hillocks touch. On the crest of this 
 hill, here called Hillock B, are three circular pavements of cobblestones (fig. 
 20). The central pavement is two feet in diameter, from which the pavement 
 on the eastern edge of the hill-crest, three feet in diameter, bears S. 75° E., and the 
 pavement on the western edge, a foot in diameter, bears S. 75° W., each 40 feet 
 distant, approximately indicating the mean points of the rising and the setting 
 
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DpUGLASS — Shrines of the Tewa 367 
 
 of the winter sun. There were no offerings here on the occasion of the Buffalo 
 dance, but the participants crossed the crest of this hill instead of Okuo Tuwanyo, 
 as they were supposed to do. 
 
 Shrine of Ovoahwi Peak 
 
 Every hillock within the area of two leagues square that forms the San 
 Ildefonso land grant has a shrine, usually a mound of stone, on its crest. The 
 Black Mesa,' which is crossed by the southern boundary of this grant, has 
 
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 Fig. 20. — Diagram of shrines of Hillock B 
 
 
 
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 several simple shrines. At its western edge the mesa rises to a sharp peak that 
 towers a thousand feet above the Rio Grande. On this peak, known to the 
 Indians as Ovoahwi, is a semicircle of stones, with opening facing the World- 
 center shrine. As an offering it contained a branch of cactus {Opuntia arbo- 
 rescens). On the occasion of my visit I was accompanied by a medicine-man of 
 San Ildefonso, who, though my friend, hurried by, and declined to furnish any 
 information as to the meaning of the shrine (pi. i, no. 25). 
 
 Shrine of the Little War Gods 
 
 Just east of Jemez pueblo a cone-shaped hillock rises a hundred feet above 
 the town. On its crest is a mound fonned of fragments of fossil trees from an 
 inch to twelve inches or more in diameter (pi. v, 1). Here were found, on 
 October 12, 1911, a prayer-stick, with plumes attached, similar in size and length 
 to the major prayer-sticks of the World-center shrine, and two miniature bows 
 about 8 inches in length. Some of the smaller fragments of fossil wood had been 
 stained red. This shrine (pi. i, no. 129) has been identified as that of the Little 
 War Gods. 
 
 Shrines of Puye 
 
 Gateway Shrine. — At the extreme eastern end of the Puye potrero (pi. i, 
 no. 14) is a natural arch or gateway. Through this opening, which faces south- 
 
 ' Many writers have confused Tonyo with the Black Mesa, referring to the latter as the sacred 
 mountain of San Ildefonso. The Black Mesa, which is very much the larger, is five miles south of 
 Tonyo, the sacred mountain. 
 
368 
 
 XIX Internalional Congress of Americanists 
 
 east and is four feet wide by eight feet high, passes a trail worn six inches 
 deep in the tufa, though the configuration of the surrounding area does not 
 necessitate such use (pi. v, 2). To the southwest of this opening is a cliff-room so 
 unusually elaborate as to suggest some ceremonial use, if not a ki\^a (fig. 21). 
 
 m 
 
 
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 Fig. 21. — Plan and section of Gallery Room, Puye 
 
 Between this room and the arch, an ancient stairway crosses the projecting clifT- 
 nose and descends at a cliff-room in the northern wall (fig. 22). Just what part 
 this archway may have played in Puye life is unknown. The Tewa Indians 
 call it Popawi, meaning "a hole forming a passageway through a rock." 
 
 At the time of my discovery, August 14, 1909, of the great natural arch in 
 southern Utah, now a national monument known as The Rainbow Natural Bridge, 
 it was learned that the Navaho regarded this formation as the symbol of the 
 rainbow, or sun's path, and it is said that a person having passed under it was not 
 permitted to return without uttering a certain prayer, under pain of death.' 
 
 
 Fig. 22. — Gateway of Puye 
 
 'See field-notes of the Rainbow Natural Bridge (national monument), survey by William B. 
 Douglass, examiner of surveys, August and October, lOCW, on file in General Land Office. The 
 existence of the bridge and its location, based on information received from the Indians, was 
 reported by the writer October 7, 1908. 
 
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Douglass — Shrines of the Tewa 
 
 369 
 
 Snake Shrine. — North of the natural gateway, on the southern slope of a 
 small potrero, is an elaborately carved rock, 20 by 10 by 4 feet in size, known 
 to the Tewa as Towapo, meaning "Snake shrine" (pi. i, no. 14, group G). The 
 accompanying illustration (pi. vi, 1) shows as much as can be said of this shrine 
 at present. 
 
 Double Stone-row. — In the valley below Puye community house, six or sev'en 
 hundred feet south of the principal passage or stairway, is a double row of un- 
 worked stones, loosely laid in pairs to outline a passage four feet wide; the spacing 
 between the pairs of stones is about fifteen feet. This row, 220 feet long, slightly 
 curved toward the north, has a mean bearing of N. 80° W., closely approximating 
 the bearing of the World-center shrine (pi. vi, 2). The men shown in the illustra- 
 tion are standing at the western end of the row, while the high peak seen in the 
 background is Tsikomo, the shrine peak. The writer has seen nothing resembling 
 this antiquity heretofore. One might expect it to be part of an irrigating system, 
 but no evidence of a ditch was observed. Again it may be some unusual form 
 of shrine. 
 
 Shrinks of Otowi 
 
 Two interesting shrines, of which little is known, take the form of human 
 figures carved in the face of the tufa cliff. They face southeast, and occupy 
 separate caiions frOm two to three miles northwest of the ruins of the Otowi com- 
 munity house (see pi. vii; also pi. i, nos. 30-31). 
 
 Shrines of Tyuonyi 
 
 Stone Corral. — N. 1 1>2° W. 1,830 feet from the community house of Tyuonyi, 
 and 830 feet above it, is a stone inclosure resembling that which encircles the 
 Stone Lions, to be described. It occupies a projecting point of the caiion rim 
 overlooking the community house (fig. 23), and the diameter of its interior 
 circumference is 22 feet. This 
 inclosure was laboriously con- 
 structed of large, unshaped 
 stones, with the entrance facing 
 southeast. At the time of its 
 discovery by the writer, July 28, 
 1911, there were neither images 
 nor offerings within the struc- 
 ture (pi. I, no. 61) 
 
 Ceremonial Cave. — The Cere- 
 monial Cave is a natural recess in 
 the northern wall of Rito de los 
 Frijolescafion, three-quarters of 
 a mile northwest of the commu- 
 nity house (pi. i, no. 62). It meas- 
 ures 99 feet in width at its open- 
 ing and extends back in the form 
 of a hemicycle to a depth of 48 
 feet, facing S. 50° W. (fig. 24) . The 
 cave is 140 feet above the stream, 
 and in aboriginal times was 
 
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 Fig. 23. — Plan of the Stone Cjrral 
 
370 
 
 A'/,Y International Conti^rcss of Americanists 
 
 
 1^0 Ft >»BOv£ SritfAM 
 
 
 Fig. 24. — Plan of the Ceremonial Cave 
 
 reached by a stairway cut in tiie almost vertical face of the cliff. At the front edge 
 of its floor, 13 feet southeast of center, is sunk a circular kiva (pi. viii), 11 feet in 
 diameter and 8 feet deep, with inner edge of the roof level with the floor of the 
 cave, through which is a hatchway entrance 2 feet square. . Projecting S. 50° W. 
 from the kiva floor, a tunnel passes through the wall and connects with a circular 
 vertical shaft, built chimney-like against the outer kiva wall, terminating at 
 the roof level. Whether these openings, of which this is a type, are for ventilation, 
 a ceremonial entrance, or both, is still a matter of discussion. At the floor level, 
 on opposite sides of the kiva, at quarter-points from the "ceremonial entrance", 
 aie niches, with a base of 12 inches and with a cylindrical top 10 inches high. The 
 northwestern niche extends back in the wall to a depth of 18 inches and the 
 southeast niche to a depth of 12 inches. About 4 feet east of the center of the 
 kiva two rows of holes sunk in the floor form an angle of slightly less than 90°. 
 Seven holes form the line bearing southwest, and si.x holes the line bearing north- 
 west. The dropping out of one hole in the northwest line forms an opening at 
 
 the point of the angle (fig. 25). 
 -^ Concentric Pavement. — A puz- 
 zling archeological feature is a pave- 
 ment constructed of shaped tufa 
 blocks laid in concentric circles, 
 and having a diameter of about 20 
 feet. It is level with the ground, 
 and without evidence of any in- 
 closing wall (pi. I, no. 64). It 
 occupies a site near the left bank of 
 the Rito de los Frijoles, S. 48° E. 
 1,230 feet from the T>uon\i com- 
 munity house. Between the pave- 
 ment and Tyuonyi the great kiva 
 bears N. 32° W. 740 feet distant. 
 An unusual feature of this great 
 Fig. 25.— Plan of Kiva in the Ceremonial Cave kiva, 42 feet in diameter, is its two 
 
Douglass — Shrines of the Tewa 
 
 371 
 
 "ceremonial entrances," one on the western and one on the eastern side, approxi- 
 mately facing the community house and the pavement. Some investigators have 
 suggested that the construction may have been a threshing floor, but the unpaved 
 earth is known to be preferable for that purpose. Another thinks it may be the floor 
 of a superficial kiva the walls of which have been removed, but offers no solution 
 for the removal of the walls. The writer offers the suggestion that the pavement 
 
 
 //r(lA^'"'^//l'v\'"-""" 
 
 
 "-^';;;\ ^-::^"i**^.'P^V ^ EL HlTO DC LOS FR»JO«.tS ^ 
 
 CONCENTK'C 
 PavCMCKT 
 
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 Fig. 26. — Plan showing location of the Concentric Pavement 
 
 is a shrine differing only from the usual shrine of this type in being of greater 
 diameter and of more careful construction. Its relation to the community house 
 and the great kiva (fig. 26) seems to lend support to this view. 
 
 Shrines of Yapashi 
 
 Shrines of the Stone Lions. — Forming a triangle with the prehistoric pueblo 
 of Yapashi, the sides of which are a quarter of a mile in length, are two shrines, 
 one of which is commonly known as the Stone Lions (pi. x), while the other, 
 unnamed, may be designated the Shrine of the Stone Altar. The Shrine of 
 Mokatsh Zaitsh ("Where the mountain-lions lie extended") has been fully 
 described by the noted archeologist A. F. Bandelier, but for the sake of com- 
 parison I give my own measurements. West of the ruined pueblo of Yapashi 
 is a circular inclosure, 23 feet in diameter, formed of large unshaped stones, 
 loosely placed to form a wall 4 feet high. From this inclosure an arm, seen in the 
 
372 
 
 XIX International Congress of Ameriratiists 
 
 o.c-»c:^ 
 
 forejirouiul of plate xi, fcjriiicd of 
 similar stones, 5 feet in width, pro- 
 jects S. 25° W. 20 feet in length. 
 To the west of the center of this 
 inclosure there has been carved in 
 the outcropping tufa rock two life- 
 size efligies of crouching panthers. 
 While crude, these figures are of graceful 
 proportions and are readily identified. They 
 rise 16 inches high, and are each 2 feet wide at 
 the base and 6 feet long. They face S. 40° 
 E. (Sec fig. 27.) The Tewa and other Pueblo 
 Indians still make use of this shrine, and on 
 occasion of a visit sprinkle the fetish with 
 sacred meal (pi. i, no. 70). 
 
 Shrine of the Stone Altar. — This shrine 
 was discovered some years ago by Professor 
 Garrison of Butler College, Indiana, and Mr 
 A. B. Craycraft of Santa Fe, but it has never 
 been photographed nor described. In plain 
 view from the Stone Lions, across a deep 
 canon to the northeast, two communicating 
 rooms, A and b, facing southwest, are carved 
 high in the tufa cliff, as shown in the approxi- 
 mate plan (fig. 28) drawn from memory. 
 A crude stairway of si.xteen hand- and foot- 
 holds leads up to the door of room a, on 
 the left, and a similar stairway passes down from the door of room u on the right. 
 Between the two stairways, at the cliff's base, rises a column of stone, 3 feet high 
 and 2 feet thick, in the top of which is carved a basin more than a foot in diam- 
 eter and half of that in depth. The larger room has a banquette extending 
 around the sides and back, but not across its front. This bench, next to room 
 
 Fig.' 27.— Plan of the Shrine of Mo 
 katsh Zaitsh ("Where the mountain 
 lionSj^lie extended") 
 
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 Fig. 28. — Diagram of the Shrine of the Stone Altar 
 
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Douglass — Shrines of the Teiva 373 
 
 A, is perhaps two feet in width, or double the width of that portion extending 
 along the other walls. Above this banquette many pictographs are etched in 
 the smoke-stained walls and ceiling (pi. i, no. 130). 
 
 La Cueva Pintada 
 
 The shrine of La Cueva Pintada, "The Painted Cave", known to the Keres 
 Indians as Tzekiatatanyi, is a cavity in the northeastern wall of Capulin canon. 
 The opening measures 56 feet and the depth 46 feet. It is 50 feet above the base 
 of the cliff. A primitive stair of hand- and foot-holds, cut in the vertical face of 
 the tufa cliff, affords a somewhat perilous means of ascent. On the circular wall 
 of the back of the cave frieze are painted, with carbon, calcite, and red ocher, 
 representations of many well-known conventional symbols, such as clouds, 
 lightning, masked dancers, and the sun. Occupying a conspicuous position in 
 the center of the frieze is a great plumed serpent (pi. xii). The cave faces S. 65° 
 W., and beneath it are four cliff-rooms. 
 
 Stone Lions of Potrero de los Idolos 
 
 On a high mesa known as Potrero de los Idolos, unaccompanied by any 
 pueblo, were carved in the hard bed-rock the images of two pumas, side by side, 
 almost identical in size and form with the Stone Lions on the Potrero de las Vacas, 
 just described as a shrine of Yapashi. This fetish (pi. i, no. 75), identified by 
 Bandelier as the Mokatsh (mountain-lions) of the Shyayak (hunters) of some 
 Keres tribe, was also inclosed in a corral built of large, loose stones. Years ago 
 one of the images was destroyed by some relic-hunter, and the stones of the 
 inclosure scattered. A mile to the southeast lies the ruined pueblo of Kuapa 
 (pi. I, no. 76), to which, according to the Indians, the shrine belonged. 
 
 Cone Dwellings of Otowi 
 
 An antiquity found in no other locality in this country are the cone-dwellings, 
 locally known as "Tent Rocks", of Otowi. That these tufa pyramids should be 
 selected for the excavation of rooms, when there was at hand a vast extent of 
 tufa cliffs offering more desirable sites for dwellings, strongly suggests that they 
 had some ceremonial significance. In a paper entitled "The Cave Dwellings 
 of the Old and New Worlds" ' Dr J. Walter Fewkes records similar cone- 
 dwellings found in Cappadocia. Whether in the latter locality the selection of 
 the cone for a domicile was a matter of necessity or a question of choice, is not 
 disclosed. (See pi. xiii.) 
 
 Circle of Stones 
 
 A type of shrine frequently accompanying large community buildings, 
 usually placed to the east of the building, is constructed of stones loosely laid, or 
 set edgewise in the more elaborate examples, to form circles from 8 to 35 feet in 
 diameter (pi. i, nos. 8, 58, 134, 183, 197, 198). In a type very common in southern 
 Colorado and Utah, the stones are thin slabs set edgewise to form an oval 3x6 
 feet. The writer was informed by persons who had excavated several such 
 structures that ashes were found at a depth of about two feet. 
 
 At Kuuinge (pi. l, 196) a small shrine takes a quadrangular form of stone 
 inclosure. It is on the east of the building, and a mound of stones is on the west. 
 
 ' American Anthropologist, vol. 12, no. 3, July-Sept. 1910. 
 
374 XIX International Congress of Americanists 
 
 INDEX TO ARCHEOLOGICAL MAP (PL. I) 
 
 Note. — The aiuitiuitit-s indicated on the map are only the most important ol those that 
 have been actually located. There are many others which are not shown. The north walls 
 of nearly all the cations of the Jemez plateau are honeycombed with cliff-dwellings. The com- 
 munity houses are always accompanied by many other antiquities, such as cliff-dwellings, talus- 
 dwellings, shrines, kivas (subterranean ceremonial chambers), rock-worn trails, stairways carved 
 in the rock, pictographs and petroglyphs. The major pueblos have their kivas and shrines: 
 these the small scale of the map prevents showing. 
 
 Hmc to Use the Index. — On the right margin of the map the township numbers are marked, 
 and on the top margin are the range numbers. The intersection of the lines projected from these 
 numbers locate the township in which the antiquity or the cafion may be found; these townships 
 are shown on the map by broken lines, except in the land grants. Theoretically these lines 
 are extended into the grants. After the identification number and name of each item of the 
 index, follow the township and range number as a guide in finding the particular point; i. e. 
 " 14 Puyc 20-7," the Puye cominunity house, bearing identification number 14, is in township 
 20 north, range 7 east. For creeks and cafions the township is given in which the identification 
 number appears. 
 
 INDl.VN rUEBLOS 
 
 5. SanJaun(Oke) 21-8 
 
 6. Santa Clara (K'hapo) 20-8 
 
 22. San Ildefonso (Powhoge) 19-8 
 
 85. Cochit! (.Temage) 16-5 
 
 89. Santo Domingo (Tewege) 15-5 
 
 90. Jemez (Wange) 16-2 
 
 112. Pojoaque 19-9 
 
 113. Nambe 19-9 
 
 114. Tesuque 19-9 
 
 178. Sia (Zia) 15-2 
 
 179. Santa Ana 1-1-3 
 
 180. San Felipe 14-5 ■ 
 
 COMMU.VITV BUILDINGS .\ND MAJOR PUEBLOS 
 
 2. Pueblo Quemado (sometimes called Pueblo de Chama) 21-22-7 
 
 3. Poihuuinge (3 kivas) 2 1-8 
 
 4. Vugeuinge (First white settlement in West, called "San 
 
 Gabriel") 21-8 
 
 8. Group 1 21-6 
 
 9. Shuffine ("Place of the obsidian"), (2 kivas) 21 
 
 10. Groups J and K 20 
 
 12. Group E 20-6 
 
 14. Puye ("Assembling place of the cottontail rabbit"), (7 kivas) 20- 
 
 15. Groups L and M 20- 
 
 17. Chipivvi and Groups A, B, and C 20- 
 
 18. Group F , 20- 
 
 34. Otowi (8 kivas) 19-6 
 
 40. Tsankiwi (" Place of the round cactus"), (5 kivas) 19 
 
 44. Navawi (4 kivas) 19 
 
 47. Tshirege (10 kivas) IS 
 
 60. Tyuonyi ( 14 kivas) 18-6 
 
 63. Ruin on south rim of Frijoles cafion 18-6 
 
 69. Yapashi (6 kivas) 18-6 
 
 74. Kotyiti (1 kiva) l"-6 
 
 76. Kuapa (7 kivas) l'"5 
 
 86 16-5 
 
 87 16-5 
 
Douglass — Shrines of the Tewa 375 
 
 92 16-3 
 
 95. Pueblo del Palomo (9 kivas) 17-3 
 
 97. Pueblo del Potrero Viejo 17-3 
 
 100. Pueblo de Aguila (5 kivas) 18-3 
 
 101. Pueblo de las Majadas Blancas 18-3 
 
 126. Pesedeuinge 21-7 
 
 134. Teeuinge (10 kivas) 22-7 
 
 135. Kwengyauinge (."House of blue turquoise"), (2 kivas) 22-7 
 
 136 22-9 
 
 137 22-9 
 
 138. Pioge 22-8 
 
 139. Perage (3 kivas) 19-8 
 
 140. Sokoma 19-8 
 
 141 19-9 
 
 142 " 19-9 
 
 143 19-9 
 
 144. Kwapoge 17-9 
 
 145 16-9 
 
 146 16-9 
 
 147 17-8 
 
 148. Caja del Rio 17-6 
 
 149 16-6 
 
 150. Tashkalse 16-6 
 
 151. Tsinatay lS-7 
 
 152. Tsiquma 15-8 
 
 153 16-2 
 
 154 16-1 
 
 155. Patokwa 17-2 
 
 156. .'\stialakwa 17-2 
 
 157 18-2 
 
 158. Amoxiumqua (6 kivas) 18-2 
 
 159. Giusewa and Spanish mission ruin 18-2 
 
 160. t5 kivas) 18-3 
 
 161. (3 kivas) 18-3 
 
 162. Abechiu ("The screech of the owl") 23-6 
 
 163 23-6 
 
 164. Tziipinguinge ("House of the pointed peak"), (5 kivas) 23-4 
 
 165 18-9 
 
 181. Haatse ("Earth"), (reservoir and 2 kivas) 18-6 
 
 182. Ruin and game-pit 19-6 
 
 183. Ruin and shrine (1 kiva) 18-6 
 
 184 18-6 
 
 185 18-7 
 
 186 18-7 
 
 187. Ruin Group N 19-7 
 
 188. Ruin of Rito de las Indias 18-3 
 
 192. Navahu ("Cultivated lands") 20-6 
 
 193. Pininikangwi'i(" Parched corn meal — House of the Mesa-neck") 20-7 
 
 194. Chupadero 20-7 
 
 195. Sandia (1 kiva) 19-6 
 
 196. Kuuinge (2 shrines and 2 towers) 22-7 
 
 SHRINES 
 
 1. World-center Shrine, Tsikomo peak 21-5 
 
 8. Shrine of ruin Group 1 21-6 
 
 14. Gateway Shrine (Popawi), Group G 20-7 
 
 14. Snake Shrine (Towapo), Group G 20-7 
 
376 XIX International Congress of Americanists 
 
 17. Double stone row of Piiye (?) 20-7 
 
 21. Nine shrines of Tonyo 18-8 
 
 23. Shrines of Okuo Tuwanyo (Hillock) 
 
 Cloud Shrine (Okuwa) 
 
 Lightning Shrine (Pona Taja) 
 
 Rain Shrine (.■Xki-a) 19-8 
 
 24. Shrine of Hillock B 19-8 
 
 25. Shrine of Ovoahwi peak (Black Mesa) 19-8 
 
 30. Sculptured human figure (Otowi group) 19-6 
 
 35. Cone-dwellings (Tent Rocks) of Otowi 19-6 
 
 31. Sculptured human figure (Otowi group) 19-6 
 
 61. Stone corral of Tyuonyi 18-6 
 
 62. Ceremonial cave 18-6 
 
 64. Concentric pavement (?) 18-6 
 
 70. Stone Lions, Mokatsh Zaitsh ("Where the mountain-lions 
 
 lie e.Ktended ") 18-6 
 
 73. La Cueva Pintada ("The Painted Cave") 17-6 
 
 75. Stone Lions of Potrero de los Idolos 17-5 
 
 106. Shrine of La Sierra de la Bola 19-3 
 
 128. Mahahi, The Sacred Spring 21-5 
 
 129. Shrine of the Little War Gods 16-2 
 
 130. Shrine of the Stone Altar 18-6 
 
 131. Shrine of Tesuque 18-9 
 
 132. Circle House 18-6 
 
 133. Ceremonial Chamber B 18-6 
 
 134. Shrine of Teeuinge 22-7 
 
 183. Shrine east of Ruin 183 18-6 
 
 196. Shrines (2) of Kuuinge 22-7 
 
 197. Shrine of Teeuinge 22-7 
 
 198. Shrine of Poihuuinge 21-8 
 
 .\RCHEOLOGIC.\L PUZZLES 
 
 17. Double stone-row of Puye 20-7 
 
 64. Concentric pavement of Tyuonyi 18-6 
 
 PICTOGK.\PHS AND PETROGLYPHS 
 
 33. Petroglyphs 19-6 
 
 41. Star People 19-6 
 
 46. Waters of the World 18-7 
 
 53. Pictographs 18-7 
 
 54. Pictographs 18-7 
 
 57. Pictographs 18-7 
 
 TENT-ROCKS .\ND CONE-DWELLINGS 
 
 35. Cone-dwellings and tent-rocks of Otowi 19-6 
 
 68. Tent-rocks of Alamo cafion 18-6 
 
 199. Tent-rocks of Santa Clara creek 21-6 
 
 RESERVOIRS 
 
 11. Reservoir of Group K 20-7 
 
 13. Reservoir of Puye 20-7 
 
 47. Reservoir of Tshirege 18-7 
 
 126. Reservoir of Poihuuinge 21-8 
 
 158. Reservoir of Amoxiumqua 18-2 
 
 181. Reservoir of Haatse ■_ 18-6 
 
 BD 1 4.8 
 
Douglass — Shrines of the Tewa 377 
 
 IRRIGATION SYSTEM 
 
 127. Irrigation system of Pesedeuinge 21-7 
 
 GAME-PITS (hunting TRAPs) 
 
 43. Game-pit of Navawi 19-7 
 
 45. Game-pit of Tsankiwi , 19-7 
 
 79. Double game-pit of Tyuonyi 18-7 
 
 182. Game-pit of Ruin 182 19-6 
 
 RIVERS, CREEKS, AND CANONS 
 
 7. Santa Clara creek 20-5 
 
 16. Puye cafion 20-6 
 
 19. Chupadero canon 20-7 
 
 20. Maria canon 20-7 
 
 26. Aguaje canon 20-6 
 
 27. canon 20-6 
 
 28. canon 20-6 
 
 29. caiion 19-6 
 
 32. Sena canon 19-7 
 
 36. Canon Rincon del Pueblo, South (sometimes called "Spruce") 19-6 
 
 37. Canon Rincon del Pueblo, North (sometimes called "Otowi") . 19-7 
 
 38. Los Alamos canon 19-7 
 
 39. Sandia cafion 19-6 
 
 42. Martado canon 19-6 
 
 48. Ojo del Buey canon 19-6 
 
 49. Ojo del Buey canon. South branch 19-6 
 
 50. Pajarito canon 18-7 
 
 51. Potrillo canon 18-7 
 
 52. Rito del Bravo 18-7 
 
 55. Rito del Indio 18-7 
 
 56. Canada Ancha 18-6 
 
 59. Rito de los Frijoles ; 18-5 
 
 65. canon 18-6 
 
 66. canon 18-6 
 
 67. Alamo canon 18-6 
 
 71. canon 18-6 
 
 72. Capulin canon 17-6 
 
 77. Cochiti cafion 17-5 
 
 78. Horse canon 18-5 
 
 80. Caiion del Norte 18-4 
 
 81. Media Dia caiion 18-4 
 
 82. Pino cafion 18-4 
 
 83. Colla caiion 18-4 
 
 84. Peralta caiion 18-4 
 
 88. cafion 17-4 
 
 91. Riojemez 16-2 
 
 93. Rio Vallecito (south) 16-3 
 
 94. Palisa creek 17-3 
 
 96. caiion 17-3 
 
 98. San Juan cafion 17-3 
 
 99. El Rincon canon 17-3 
 
 102. Canon de la Caiiada 17-2 
 
 103. caiion 18-2 
 
 104. Cafion de Medio (or Mado) 18-3 
 
 105. Rito de las Indias 18-3 
 
 107. Rio San Antonio 19-3 
 
 108. Sulphur creek and Hot Springs 19-3 
 
378 A'/.V Iiitcniutional Congress of Americanists 
 
 1(W. la Jora creek 20-5 
 
 1 10. liulian creek 21-4 
 
 111. Kogege arroyo 20-7 
 
 116.. Rio Oso 21-6 
 
 117. Sejito canon 18-6 
 
 118. Canon del Luz 19-7 
 
 119. canon 21-7 
 
 120. canon 21-7 
 
 121. canon 18-5 
 
 122. Kohuhe arroyo 20-7 
 
 123. Kohuge arroyo 20-7 
 
 124. Tafahuge canon 20-7 
 
 125. canon 17-5 
 
 166. Canones 22-4 
 
 167. Rio Polvadera 22-5 
 
 168. East Polvadera 22-5 
 
 169. Vallecito creek (north) 22-6 
 
 170. Nambe creek 19-9 
 
 171. Tesuque creek 18-9 
 
 172. Rio Santa Fe 17-9 
 
 173. Arroyo Hondo (stream) 16-9 
 
 174. Rio Galisteo 17-2 
 
 175. Guadalupe canon (stream) 17-2 
 
 176. 18-2 
 
 177. Rito del Cibollo 19-2 
 
 200. 22-5 
 
 201. Abiquiu creek 22-5 
 
 202. Chichuachuanos creek, also known as Pedernal creek 22-4 
 
 203. Rito Encino 22-4 
 
 204. Rito de las SiUas 22-3 
 
 205. Arroyo Capulin 22-5 
 
 206. Coyote creek 22-5 
 
 207. Rito Jaramillo 19-4 
 
 208. La Jara creek 19-4 
 
 MISCELL.^NEOUS 
 
 108. Hot Sulphur springs and springs of alum, soda, magnesia, 
 
 potash, iron, etc 19-3 
 
 189. Soda natural dam across Rio Jemez 18-3 
 
 190. Jemez Hot Springs and Soda Springs 18-3 
 
 191. Falls (100 feet high) of Rito de los Frijoles near Shrine 133 .. . 18-7 
 
 209. Old Fort 19-5 
 
 210. San Antonio Hot Springs 20-3 
 
 211. Hot Springs 18-3 
 
 S.ANT.\ Fe, New Me.xico 
 

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