Cover of
DuBois’ book and Plate 19 (referred to on pages 158, 159, as PI. 4) of Kroeber’s
“A mission record of the
California Indians.”
Fig.
2.—A painted rock, once a woman, on which two sacred
stones are poised.
ANCESTRAL LANDMARKS AND DESCENT OF SONGS.
“After the water
dried, the people went on to Kalaupa,290 and killed a bear there, and held a
council whether they should go any further. They decided to go on, and went to
Elsinore where the lake is. From there they scattered, north, south, east, and
west, in parties as they are now. The people of La Jolla stayed in one place;
those of Rincon in another, and so on. When they scattered in this way they
composed the songs about their travels and the different places where they
stopped. These are the songs of Munival.
When the people
scattered from Ekvo Temeko, Temecula, they were very powerful. When they got to
a place they would sing a song to make water come there, and would call that
place theirs; or they would scoop out a hollow in a rock with their hands to
have that for their mark as a claim upon the land. The different parties of
people had their own marks. For instance, Albafias's ancestors had theirs, and
Lueario's people had theirs, and their own songs of Munival to tell how they
traveled from Temecula, of the spots where they stopped and about the different
places they claimed.
Wasimul, one of
the Temecula people, who is now a small flat rock at Rincon in the field below
the store, was one of Pio Amago's ancestors, and he has a song about it. It
mentions Temecula and mentions Wasimul. Lucario cannot sing this song because
it does not belong to his family.
Piyevla,291 the man who scooped out a rock on the
hill near Albafias 's house at La Jolla, was one of Lucario's ancestors; and
the turtle rock in the same locality was brought from Temecula by one of
Lucario's ancestors and left there. The oak tree growing on this rocky knoll
was called long ago Pecheya, sacred feather headdress. (Pl . 4, fig. 1.) The
place itself is called Popikvo. The sliding place on a large rock in Trujillo's field
adjoining Popikvo, was made smooth by Lucario's ancestors sliding on it.
One of the most striking rocks in this locality of ancient
monuments is the painted rock, Exwanyawish which was one of the Temecula people, a
woman, who turned into this form. Indians suffering bodily pain rub against the
rock to obtain relief. It is not known when the painting on the hollowed side
was done, nor when the sacred stones, wiala, were poised on top. The oldest man
remembers that they were always there, though the touch of a hand might
overturn them. Pl . 4, fig. 2.)
In those days they used to sing songs to kill each other by
witchcraft, and Lucario knows these songs. He has one of them which mentions
the turtle rock, and tells how it was left there.2"
The large flat rock is divided by cracks which resemble the marks on the
turtle's back.
Lucario is the
last of his line, party, or clan, and everything sacred will be lost when he is
gone, as the succession in these things ends with him. He is dispossessed from
his ancient home place, which was allotted to another.” (Kroeber, 158-9)
“Record 394.
Toloache ceremony march song. By Lucario Cuevish. Tamyush noya kwoya, etc.,
Tamyush marches by twisting.116 The power of
motion a (DuBois, )ttributed to tamyush, the sacred v stone bowl, and this song,
have been mentioned in the account of the toloache ceremony.”
http://www.pauljprice.com/oldsite/portfolio/indian/BtamyushAlarms.php
http://www.pauljprice.com/oldsite/portfolio/indian/indians.php
THE WALKING TAMYUSH
“The Tamyush, sacred
stone bowls, were never made. They were among the first people, born of the
Earth-mother. If the chief in whose charge they are, does not take good care of
them they go away.
They have been seen
going along the road, and one can follow their track in the dust. It is like a
rattlesnake track, but broader.
At Pichanga one lately
came there. A raven was seen flying along above the road, and every now and
then he swooped down as if following some object. A man went to see what was
there, and found the Tamyush. It had been coming along the road to Pichanga. He
took it to his home and they had a big ceremony over it. The man is dead now.” (DuBois, 156)
“This is the outcropping
often referred to as "Turtle Rock". It is held sacred by the Gabrieleño Indians,
and is located in the northern part of the Turtle Rock neighborhood, near
Concordia University, Irvine.”
“Record
396. By Lucario Cuevish. Song of Munival, landmarks. This mentions the turtle-rock on the land now occupied by Albanas, but owned by Lucario's
ancestors from time immemorial. There is a large flat rock there marked with cracks like 1 the markings on a turtle's back. This
used to be a turtle and was left in this shape as a track of possession. The song
means that he is singing to his ancestors. He is singing about the rock. It is his. They left it here to claim the land which was
theirs.” (DuBois, quoted by Kroeber, page 115)
The base of the Pala Bell Tower resembles a stone mound – "The San Antonio de Pala Asistencia was founded on
June 13, 1816 in what is today the Pala Indian Reservation located in San Diego
County (some twenty miles inland) as an asistencia ("sub-mission") to
Mission San Luis Rey de Francia, upstream from the mission on the San Luis Rey
River. Its official title is now Mission San Antonio de Pala. Pala (a
derivation of the native term Pale, meaning water) was essentially a small
rancho surrounded by large fields and herds…”
(Adobe mound, stones and finish coat of adobe plaster.)
(I found references to documented Stone cairns, often Donation Piles, in Central and South America, topped with crosses in something called Cairn Trail Shrines in Middle and South America but can't seem to find a link to the free online version.)
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