A Study of Pueblo Architecture: Tusayan and Cibola Part 3

4. Kwa-h--Eagle--from the west and south.

Kwa-h Eagle.

Kwa-yo Hawk.

Mas-si kwa-yo Chicken hawk.

Tda-wa Sun.

Ka-ha-bi Willow.

Te-bi Greasewood.

5. Ka-tci-na--Sacred, dancer--from the east.

Ka-tci-na Sacred dancer.

Gya-zro Parroquet.

U-wu-si Raven.

Si-kya-tci Yellow bird.

Si-he-bi Cottonwood.

Sa-la-bi Spruce.

6. Asa--a plant (unknown)--from the Chama.

Asa Tca-kwai-na Black earth Katcina.

Putc-ko-hu Boomerang hunting stick.

Pi-ca Field mouse.

Hoc-bo-a Road runner, or chaparral c.o.c.k.

Po-si-o Magpie.

Kwiobi Oak.

7. Ho-na-ni--Badger--from the east.

Ho-na-ni Badger.

M-yau-wu Porcupine.

Wu-so-ko Vulture.

Bu-li b.u.t.terfly.

Bu-li-so Evening primrose.

Na-h Medicine of all kinds; generic.

8. Yo-ki--Rain--from the south.

Yo-ki Rain.

O-mau Cloud.

Kai-e Corn.

Mur-zi-bu-si Bean.

Ka-wai-ba-tu-a Watermelon.

Si-vwa-pi Bigelovia graveolens.

[Ill.u.s.tration: Plate XIV. General view of Payupki.]

The foregoing is the Water or Rain phratry proper, but allied to them are the two following phratries, who also came to this region with the Water phratry.

LIZARD.

Ka-k-tci } Ba-tcip-kwa-si } Species of lizards.

Na-nan-a-wi } Mo-mo-bi } Pi-sa White sand.

Tdu-wa Red sand.

Ten-kai Mud.

RABBIT.

So-wi Jacka.s.s rabbit.

Tda-bo Cottontail rabbit.

Pi-ba Tobacco.

Tco-o Pipe.

Polaka gives the following data:

Te-wa gentes and phratries.

_Tewa_ _Hopituh_ _Navajo._ Kon-lo Ka-ai Natan Corn.

C / Pi-ba Na-to Tobacco.

Ke Ho-nau Cac Bear.

Tce-li / Ca-la-bi Ts-co Spruce.

Kegi Ki-hu Ki-a-ni House.

Tu / Tda-wu Tjon-a-ai Sun.

O-ku-wu O-mau Kus Cloud.

Nu / Tcu-kai Huc-klic Mud.

The gentes bracketed are said to belong together, but do not seem to have distinctive names--as phratries.

SUPPLEMENTARY LEGEND.

An interesting ruin which occurs on a mesa point a short distance north of Mashongnavi is known to the Tusayan under the name of Payupki. There are traditions and legends concerning it among the Tusayan, but the only version that could be obtained is not regarded by the writer as being up to the standard of those incorporated in the Summary and it is therefore given separately, as it has some suggestive value. It was obtained through Dr. Jeremiah Sullivan, then resident in Tusayan.

The people of Payupki spoke the same language as those on the first mesa (Walpi). Long ago they lived in the north, on the San Juan, but they were compelled to abandon that region and came to a place about 20 miles northwest from Oraibi. Being compelled to leave there, they went to Canyon de Ch.e.l.ly, where a band of Indians from the southeast joined them, with whom they formed an alliance. Together the two tribes moved eastward toward the Jemez Mountains, whence they drifted into the valley of the Rio Grande. There they became converts to the fire-wors.h.i.+p then prevailing, but retained their old customs and language. At the time of the great insurrection (of 1680) they sheltered the native priests that were driven from some of the Rio Grande villages, and this action created such distrust and hatred among the people that the Payupki were forced to leave their settlement. Their first stop was at Old Laguna (12 miles east of the modern village) and they had with them then some 35 or 40 of the priests. After leaving Laguna they came to Bear Spring (Fort Wingate) and had a fight there with the Apache, whom they defeated. They remained at Bear Spring for several years, until the Zui compelled them to move. They then attempted to reach the San Juan, but were deceived in the trail, turned to the west and came to where Pueblo Colorado is now (the present post-office of Ganado, between Fort Defiance and Keams Canyon). They remained there a long time, and through their success in farming became so favorably known that they were urged to come farther west. They refused, in consequence of which some Tusayan attacked them.

They were captured and brought to Walpi (then on the point) and afterwards they were distributed among the villages. Previous to this capture the priests had been guiding them by feathers, smoke, and signs seen in the fire. When the priests omens and oracles had proved false the people were disposed to kill them, but the priests persuaded them to let it depend on a test case--offering to kill themselves in the event of failure. So they had a great feast at Awatubi. The priests had long, hollow reeds inclosing various substances--feathers, flour, corn-pollen, sacred water, native tobacco (piba), corn, beans, melon seeds, etc., and they formed in a circle at sunrise on the plaza and had their incantations and prayers. As the sun rose a priest stepped forth before the people and blew through his reed, desirous of blowing that which was therein away from him, to scatter it abroad. But the wind would not blow and the contents of the reed fell to the ground. The priests were divided into groups, according to what they carried. In the evening all but two groups had blown. Then the elder of the twain turned his back eastward, and the reed toward the setting sun, and he blew, and the wind caught the feather and carried it to the west. This was accepted as a sign and the next day the Tusayan freed the slaves, giving each a blanket with corn in it. They went to the mesa where the ruin now stands and built the houses there. They asked for planting grounds, and fields were given them; but their crops did not thrive, and they stole corn from the Mashongnavi. Then, fearful lest they should be surprised at night, they built a wall as high as a mans head about the top of their mesa, and they had big doorways, which they closed and fastened at night. When they were compelled to plant corn for themselves they planted it on the ledges of the mesa, but it grew only as high as a mans knees; the leaves were very small and the grains grew only on one side of it. After a time they became friendly with the Mashongnavi again, and a boy from that village conceived a pa.s.sion for a Payupki girl. The latter tribe objected to a marriage but the Mashongnavi were very desirous for it and some warriors of that village proposed if the boy could persuade the girl to fly with him, to aid and protect him. On an appointed day, about sundown, the girl came down from the mesa into the valley, but she was discovered by some old women who were baking pottery, who gave the alarm. Hearing the noise a party of the Mashongnavi, who were lying in wait, came up, but they encountered a party of the Payupki who had come out and a fight ensued. During the fight the young man was killed; and this caused so much bitterness of feeling that the Payupki were frightened, and remained quietly in their pueblo for several days. One morning, however, an old woman came over to Mashongnavi to borrow some tobacco, saying that they were going to have a dance in her village in five days. The next day the Payupki quietly departed. Seeing no smoke from the village the Mashongnavi at first thought that the Payupki were preparing for their dance, but on the third day a band of warriors was sent over to inquire and they found the village abandoned. The estufas and the houses of the priests were pulled down.

The narrator adds that the Payupki returned to San Felipe whence they came.

[Ill.u.s.tration: Plate XV. Standing walls of Payupki.]

CHAPTER II.

RUINS AND INHABITED VILLAGES OF TUSAYAN.

PHYSICAL FEATURES OF THE PROVINCE.