readily seen that they do not form a part of the original plan
but were added to an already complete structure.

[Illustration: Fig. 13. Topography of the site of Shupaulovi.]

In the inclosed court of this pueblo occurs a small box-like stone
inclosure, covered with a large slab, which is used as a sort of shrine
or depository for the sacred plume sticks and other ceremonial
offerings. This feature is found at some of the other villages, notably
at Mashongnavi, in the central court, and at Hano, where it is located
at some distance outside of the village, near the main trail to the
mesa.

The plan of this small village shows three covered passageways similar
to those noted in Walpi on the first mesa, though their presence here
can not be ascribed to the same motives that impelled the Walpi to build
in this way; for the densely crowded site occupied by the latter
compelled them to resort to this expedient. One of these is illustrated
in Pl. XXXII. Its presence may be due in this instance to a
determination to adhere to the protected court while seeking to secure
convenient means of access to the inclosed area. It is remarkable that
this, the smallest of the group, should contain this feature.

This village has but two kivas, one of which is on the rocky summit near
the houses and the other on the lower ground near the foot of the trail
that leads to the village. The upper kiva is nearly subterranean, the
roof being but a little above the ground on the side toward the village,
but as the rocky site slopes away a portion of side wall is exposed.
This was roughly built, with no attempt to impart finish to its outer
face, either by careful laying of the masonry or by plastering. Pl.
XXXIII illustrates this kiva in connection with the southeastern portion
of the village. The plan shows how the prolongation of the side rows of
the village forms a suggestion of a second court. Its development into
any such feature as the secondary or additional courts of Mashongnavi
was prohibited by the restricted site.

As in other villages of this group, the desire to adhere to the
subterranean form of ceremonial chamber outweighed the inducement to
place it within the village, or, in the case of the second kiva, even of
placing it on the same level as the houses, which are 30 feet above it
with an abrupt trail between them. It is curious and instructive to see
a room, the use of which is so intimately connected with the inner life
o