The name of our town, Temecula, is centuries old. It is derived from the Luiseño place name known in the creation songs and stories as ‘éxva Teméeku.

The village located in the valley was called Teméekunga. When the Spanish arrived it was mispronounced and the ending was changed to "la."

For decades, the widely known translation for "Temecula" has been "where the sun breaks through the mist." In actuality, this translation in Luiseño would be "Temét Potéssiqala Mésmayngay ‘ivíyk."

The name has a much deeper and sacred meaning. The Luiseño believe all things were created at a place called ‘éxva Teméeku. The name ‘éxva (EXH-vah) can be translated as a "place of sand" and Teméeku (Teh-MEH-koo) as "where there is sun."

This photograph, taken about 1945, is looking south toward Old Town. This was after a particularly heavy rain. Notice the large amounts of water spanning the valley. This was an ideal location for large populations to settle.

This location is where the Luiseño ancestral songs and stories say Túukumit (TOO-koo-mit, Father Night Sky) and Tamáayawut (Ta-MAI-yah-whoot, Mother Day Earth) created the world.

The Sun, Temét (teh-MET), was a gift brought by Túukumit to Tamáayawut. This is where the sun and earth became one.

Túukumit and Tamáayawut’s offspring were known as the first people, or Káamalam (KAH-mah-lam), and were all creatures, including trees, rocks, mammals and birds.

The last of the Káamalam born was Wuyóot (We-YOUT). He was gifted with knowledge and he learned how to make the first food, tóovish (TOH-vish, white clay), to feed the Káamalam.

It is said when Wuyóot lived at ‘éxva Teméeku he gave the people ceremonial songs which are still sung today.

According to the creation narratives, Wuyóot was poisoned, and in seeking a cure, he visited several hot springs within Luiseño territory.

The First People followed Wuyóot throughout the territory and he named various places as they traveled. Along this pómniv (POM-neev), Advertisement
tracks or journey, the Káamalam came to regard Wuyóot as their Father.

The people accompanied the dying Wuyóot to various hot springs, which included Churúkunuknu $ákiwuna (choo-ROO-koo-nook-noo SHA-key-woo-nah), Murrieta Hot Springs and ‘iténgvu Wumówmu (eh-TENG-vooh wuh-MOW-moo), the springs at Lake Elsinore, where he eventually died.

Upon Wuyóot’s death, he was taken to ‘éxva Teméeku and cremated.

Wuyóot’s passing was the first death of the Káamalam. Death did not exist before this time.

The Káamalam were so overcome with grief that the quail, roadrunner and woodpecker cut their hair. This is a mourning custom still practiced today.

The rocks and trees cried. Wuyóot’s death frightened the people, but to console the Káamalam, he returned as Móyla (moon). Before that event, night had only been full of darkness.

The Káamalam knew their Father, Móyla-Wuyóot, would always be with them.

After Wuyóot’s death, they called a Grand Council at Káamalam Pomkí, located in the hills above ‘éxva Teméeku.

During this Council, the Káamalam discussed who should become food, since tóovish (food) would no longer be provided by Wuyóot.

After several arguments as to why certain Káamalam should not be, it was determined that $úkat (SHOE-cut, deer) would be sacrificed for the people. Once this was decided, the first people dispersed out to all corners of creation, which is now recognized as Luiseño territory.

The Temecula Valley Historical Society (TVHS) meets the second Monday of each month from 6 to 8 p.m. at the Pujol schoolhouse on Santiago St. in Temecula. The public is invited to attend.

The July 13 speaker will be Mimi Milholland on Tucalota and Sage history.

TVHS board member and longtime Temecula resident Lisa Woodward, PhD is the archivist for the Pechanga Cultural Resources Department. Her degree is in Native American studies from UC Davis.

Teresa Lorden, MA, is the curator for the Pechanga Cultural Resource Department. She is working on her PhD in anthropology at UC Riverside.

Be the first to share your opinion on this article!