As to the full meaning of the knotted cord there is also some confusion. All the testimony on this subject is plain in stating that the number of knots signified the number of days that were to intervene before the revolt. (See: Testimony of Catua and Omtua, Auto of Otermin, Auttos tocantes, 1-2; “declarasion del Indio Juan),” in Autos Pertenecientes, 22; “Declarasion de Pedro naranjo de naçion queres,” in Ibid., 27.) Pedro Naranjo, however, the last Indian deponent who makes any reference to the subject, says, further, that the cord ran through all the pueblos of the kingdom, in order that whatever pueblo might join in it should untie a knot in sign of obedience, and by the remaining knots they would know the days that were lacking for the revolt. ( . . . “y le dijeron que hiciesse Un mecate de palmilla y en el amarrasse Vnos ñudos que era la Significacion de los dias que hauian de Tardar en alçarsse y que dho mecatte Corrio por Todos pueblos del reyno pa aquel que Viniesse en ello desattasse Vn ñudos en señal de obedeçimiento y por los demas ñudos Conçieran los dias falttauan y estto fue con pena de muertte a los que no vinieran en ellos” . . .) The only explanation for such a statement is that the Indian confused the time element with the way the pueblos were to signify their obedience to the order of the allies to make the revolt general. This inference is supported, further along, by the statement of the same Indian to the effect that all the pueblos had been instructed to make known their intention of joining in the treason by smoke signals. ( . . . “y en el señal de auisso de hauer admittido la traycion Y alebossias lebantassen Vmos de lo dho en cada Vno de por ssi” . . .) In drawing my conclusion on this subject I think, therefore, that the preponderance of evidence shows that the knotted cord was primarily a means of notifying the pueblos of the date determined upon, and that the sign of their obedience was not to be shown by untying a knot, as Davis concluded. The evidence, however, does imply that some knots in the cord were untied, for the Indian Juan stated that Popé tied a number of knots in the cord, while Catua and Omtua testified that when it was given to them it had only two knots. It is reasonable to suppose, therefore, that for every day that passed while the cord was in the process of circulation, one knot was taken out in order to avoid confusion in the matter of the date. This last testimony of Catua and Omtua also implies that a knot was not to be taken out by each pueblo in sign of obedience, for there were yet to be visited three Tanos pueblos and those of San Marcos and La Ciénega when Catua and Omtua started on their mission from Tesuque, with only two knots in the cord.
