The Pá-lü-lü-koñ-ti / by Walter Fewkes and A.M. Stephen.

  • Fewkes, Jesse Walter, 1850-1930.
Date:
[1894]
Catalogue details

Licence: Public Domain Mark

Credit: The Pá-lü-lü-koñ-ti / by Walter Fewkes and A.M. Stephen. Source: Wellcome Collection.

    6/24 (page 4)
    This evening a little before sunset several young men, from the different Walpi kivas engaged in the na-na-mu-i-na-wa (foot race), but without kicking a nodule ; it was a trial of speed between indi¬ viduals and was keenly watched by the elders and others on the mesa. The race took place in the east valley ; and they approached the mesa past Ta-wa-pa (Sun spring), running up the rocky foothills and halting on the sheep corral terrace. Saturday, February 18th. The Ku-iin-u o-wa (stone nodules used in the race) have been near the fireplace in all the kiva(s) since they were laid there on the I2th, excepting of course when they were taken out to the valleys by the runners. To-day about eleven o’clock in the forenoon there came from the Tewa pbi-de-te an un¬ costumed man1 running, with a bundle of ox hoofs attached to his girdle. He went to all the kiva(s) on the mesa, announcing that there would be a race, which occurred this evening around the usual course a little before sunset. Nothing of a ceremonial nature occurred in any of the kivas except such as were connected with na-na-mu-i-na-wa and the making of ti-hu(s) in the Tci-va-to-ki. February 24th ; Ciic-ta'-la, i. e. first ceremonial day.2 1 This herald is called Na-na-mu-i-na-wa tu-au-nii-ma, plural terms; the first is derived from mu-i-na, to flow; the courses of this series of races being along the lines of drainage, prayer is thus expressed that rainfall may fill these courses to an overflow. The second term is from a-au-na, to tell. 2 The nomenclature of the ceremonial days or nights is a very perplexing sub¬ ject and is not yet satisfactorily made out in its details. The priests consulted on this subject had several names for the ceremonial days which all recognized as correct. They represented the days by four groups of kernels of corn, each group arranged in four rows. The kernel at the left end of the row was called Ti-yun-a-va, and was pushed away with the remark that they did not count it. They then counted seven kernels for nights, and the eighth kernel they said was called Yii'h-ya, but it also they did not count. The next kernel was Cii-ta'-la, the first day. Their nomenclature of days would then be, 1. Yu'n-la. 2. Ciic-ta'-la, first day. 3. Luc-ta'-la, second day. 4. Paic-ta'-la, third day; also called pa-ho-la-lan-wu, and tok-tai-yit'h-ya, i. c. open-eyed or sleepless assembly, as on this night all the priests gather and sing. 5. Na-luc-ta!-la, fourth day, but more prominently named ke-kel-ku-kii' -yi-va (ke-les, novices, emerge). This is likewise called Niic'-ni-ca, food (flesh) eating. The taboo of food ends this day. 6. Ciic-ta'-la, first day, also soc-ka-hi'-mii-i, all do nothing. 7. Kd-mok-to-td-kya, wood-gathering day. 8. To-to-kya, sleeps (reduplicated, plural of to-kyo). The last night the priests pass in the kiva. This was also called tok-ta i-y iin-yu. 9. Ti-hii-ni, we will personate ; ti-ki-ve-ni, we will dance. 10. O-vek-ni-wa, holiday. Purifications performed on this day, but all serious ceremonials have ended.