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Titre : Annual report of the Bureau of American ethnology to the Secretary of the Smithsonian institution

Auteur : Bureau of American ethnology (Washington, D.C.)

Éditeur : Government printing office (Washington)

Date d'édition : 1929

Contributeur : Powell, John Wesley (1834-1902). Directeur de publication

Type : texte

Type : publication en série imprimée

Langue : Anglais

Format : application/pdf

Description : 1929 (N47)-1930.

Description : Note : Index.

Droits : domaine public

Identifiant : ark:/12148/bpt6k27660k

Source : Bibliothèque nationale de France

Relation : http://catalogue.bnf.fr/ark:/12148/cb37575968z

Relation : http://gallica.bnf.fr/ark:/12148/cb37575968z/date

Provenance : Bibliothèque nationale de France

Date de mise en ligne : 15/10/2007

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tancer only for good or harmless ends. A white arrow point and some pollen are ail that they need.

In ritual clairvoyance or prediction the root called linew'a, presumably a narcotic, is commonly used.

Any grain of corn you saw dropped outside you would pick up and bring into the house. It will bring corn to the house. If you leave it lying, you will not grow good corn, or the corn you grow will not last long.

If your eye twitches, you will get news. The left eye of my friend had been twitching one day and he opined that he was going to receive shortly a letter from his daughter. The day following he did receive the letter, to his twofold satisfaction. A big fly in thé house means company. "Let's clean up," the woman will say. On hiccoughing, Lucinda says, "Somebody thinking of me." A crow cawing is calhng cold weather.

In some curing ceremonies, with a special feather the doctor will make a circle around the patient, and then circle the patient himself with the feather, five times. After this the feather flies up into the roof. When it drops, if it fall within the circle, the patient will recover, if without thé circle, he will die.~

Tuesday is an ill-omened day-mala suerte, say thé Mexicans. People would not get married on Tuesday, or hold meetings, or start on a trading journey, or hunt. For the ominousness of a deer whistle see p. 439.


A Idnsman, the son of the deceased, or other relative, goes to the chief of the Corn group of the deceased, who will send an assistant to the house to sprinkle meal from the feet of the corpse to the door. (There is no orientation of the corpse. Formerly the head was placed on a block of adobe.~) The aunt (ky'uu) of the deceased is also summoned. (If the deceased have no kyunin the Corn chief will appoint a woman assistant to perform the proper functions.) With her she brings a bowl of water and cotton and a twig brush. She brushes the hair of the deceased, washes~ and dries the face. The water she has used may not be thrown outside the door. She throws s it within the threshold where she also breaks thé bowl, leaving the pieces, that the people coming in may step on them.~ The hands of See pp. 452 and 285, 310, 458.

For other omens in ritual see pp. 313 and 448, 449.

35 Mexiean custom.

as The father's sister, as at Laguna (Parsons, 12:19S) and elsewhere.

37 When I referred to this fonction of the aunt, Lucinda, the secretive one, was startled, and covered her mouth with her hand, the Pueblo motion to conceal emotion. Recovering, she said that the aunt had to "clean every corner" of the room "to start a new me."

M This practice seems strangely non-FueNo. Op. a like funerary practice among thé Tarahumare. (Lumholtz, 1, 36.)